roving of his eyes prying into every corner wandring after every vanity doth manifestly discover his weaknesse and folly But now according to our Translation the expositions that are commonly given of it are these 1. Thus Wisdome is before him that hath understanding c. that is An understanding man will be still learning some point of wisdome or other at all times in every place where for the present he is whereas the fool despising what is before him hath frequently a roving conceit of travelling to the ends of the earth the remote parts of the world for the seeking of wisdome 2. Thus Wisdome is before him that hath understanding that is it is obvious easy to him he finds and gains it easily or it is easy to him to doe well in all streights to chuse the wisest way see the Notes chap. 8 9. 14.6 Deut. 30.11 c but the eyes of a fool are in the ends of the earth that is wisdome is to him as a thing that is far off and beyond his reach which he is no way able to attain or he is like a man that hath lost his way or that is besides himself not knowing which way to turn himself nor where to find that which he looks after Or 3. thus which to me seems the best Wisdome is before him that hath understanding that is it is continually in his eye and he so minds wisdome that he overlooks every thing beside he is still in his thoughts meditating of the beauty perfection of it the will and law of God is his constant rule guide he still considers what that requires of him and endeavours to conform him self thereto in all things whatsoever but the eyes of a fool are in the ends of the earth that is as one that never discerned the glory and excellency of wisdome he minds any thing more then that earthly things the severall pleasures profits and vanities that are in the world are the things that his eyes are still roving after Yea some conceive that this phrase of the fools eyes being in the ends of the earth implies such a greedinesse after earthly things as if they could in a manner reach after the dominion of the whole world or at least that any thing that were for their profit they would fetch from the farthest parts of the earth Vers 25. A foolish son is a grief to his father c. See the Note chap. 10.1 Vers 26. Also to punish the just is not good c. That is it is exceeding evil nor to strike princes for equity that is either with hand or tongue to smite magistrates for doing that in their places which in justice equity they were bound to doe which may be meant either of the sin of the supreme magistrate when he shall fall foul upon any inferiour judge or magistrate for any act of justice which they have done or else of the sin of private persons when they shall offer any violence to any magistrate for any just act of theirs either towards themselves or others Yea some by princes here do understand well-disposed men the faithfull servants of God who in regard of their union with Christ that free spirit whereby they are preserved from the bondage power of Satan sin are sometimes in Scripture called princes see the Note Psal 45.16 The greatest difficulty in this verse is whereto this word also should referre Also to punish the just is not good c. And this is indeed so hard to be resolved that some Interpreters do therefore translate the word in the Original surely But to keep to our Translation Some conceive that this word also is here added with reference to what was said before vers 23 concerning the wickednesse of giving taking bribes and so would have these words to imply that it is a great fault to punish the just though there be no bribe taken and that therefore the sin is double when men are hired by bribes to pervert justice But this is a very forced exposition Either therefore we must understand this Proverb without any reference to any thing that went before or else rather we may take this word also to be added in relation to the foregoing Proverb and so that which is intended thereby to be this that as it is a very evil thing in children so to repay evil for good to their parents as thereby to be a matter of grief vexation to them so also it is not good on the other side either for parents in their houshold government or for the supreme magistrate in his place who ought to be as a father to his people to grieve or punish the just causelesly and particularly the inferiour magistrates when they would deal justly with those that are under their charge Vers 27. He that hath knowledge spareth his words c. That is he will be silent unlesse he sees it requisite that he should speak and when it is so he will not multiply words more then needs but will be sparing in his speech even when he is provoked by injuries he will forbear all provoking language see also the Notes chap. 10.14 and 12.23 and 15.28 and a man of understanding is of an excellent spirit to wit in regard of that which was expressed in the foregoing clause because it argues much wisdome when men are not rash in speaking but circumspect and able to refrain speaking when they see cause But this last clause may be render'd and a man of understanding is of a cool spirit that is of a patient and so of a quiet still spirit for such a spirit is here compared to cold water in opposition to an angry spirit that like hot water is continually boiling up with passion and breaking out into passionate speeches Vers 28. Even a fool when be holdeth his peace is counted wise c. To wit both because by his silence his folly is concealed which should he speak would soon be discovered and likewise because to be sparing of speech is a point of great wisdome and to be full of talk is the property of a fool and thereupon a fool by his silence may gain to himself the repute of a wise man especially if he be silent when any injury is offered him See also the Note Job 13.5 CHAP. XVIII Vers 1. THrough desire a man having separated himself c. That is A man that out of an earnest desire after wisdome or any good literature hath withdrawn and sequestred himself from his former habitation at least from the company he otherwise would converse with and from all worldly businesse or whatever else may be any let or hinderance to him in his study seeketh and intermedleth with all wisedome that is he will earnestly labour to obtain that which he so earnestly desires will be accordingly busying himself about all kind of wisdome and all the means whereby it may be obtained there is no
saith she thy love is better then wine that is the sense and feeling of thy love is more profitable and pleasing more sweet and delightfull then all earthly delicates and creature-comforts Wine maketh glad the heart of man Psal 104.15 Eccles 10.19 it maketh those that are of heavy hearts to forget their affliction poverty and misery Pro. 31.6 7. and that because it doth encrease warme and refine the vitall spirits but now the apprehension of Christs love wrought in the heart of believers by the graces and comforts of his Spirit doth far more chear and revive their soules and enflame them heaven-ward causing them to forget all the feares and griefes wherewith the guilt of sin and terrors of the Law had formerly imbittered their spirits Whence it is that the manifestation of Gods love thorough Christ in Gospel-Ordinances is tearmed Isa 25.6 A feast of fat things a feast of wines on the lees of fat things full of marrow of wines on the lees well refined Vers 3. Because of the savour of thy good oyntments c. In these words there may seeme to be an allusion to a custome very usuall in those Eastern Countries that Bridegroomes used to anoint themselves with sweet oyntments And because it is unquestionable that by Christs good oyntments here are meant the gifts and graces of Gods holy Spirit which were superabundantly conferred upon him Joh. 3.34 God giveth not the Spirit by measure unto him and whereby he was anointed to be the King Priest and Prophet of his Church Isa 61.1 The Spirit of the Lord God is upon me because he hath anointed me to preach good tydings unto the meeke c. see the Note also Psal 45.7 Therefore by the savour or smell of his good oyntments must needs be meant the discovery of these his gifts and graces in the transcendent holinesse of his life his divine teaching and miracles confirming the same and all the good he did for his people whilst he lived upon earth Act. 10.38 together with the sweet refreshing content and delight which they yielded to the soules of those that had any spirituall sense or discerning in them And accordingly also we must understand the following words Because of the savour of thy good oyntments thy name is as oyntment poured forth for hereby must needs be meant either 1. that because of the sweetnesse of these gifts and graces of his Spirit the very naming of him or the hearing him named was as delightfull to her as the smell of some precious oyntment when it is poured forth And it may be also there might be some allusion herein to that name the Messiah or the Christ which is by interpretation the Anointed that name which is above every name Phil. 2.9 And concerning which it is said Act. 4.12 that there is none other name under heaven given amongst men whereby we must be saved or 2ly that his name that is he himselfe see the Notes Psal 5.11 20.1 was as oyntment poured forth both because his gifts and graces are from him poured forth upon all the faithfull Joh. 14.16 according to that promise I will poure out my Spirit upon all flesh Joel 2.28 and by the renewing of the holy Ghost which he shed on us abundantly Tit. 3.5 6. the broken hearts of Christians are healed their soules are strengthened refreshed and comforted as men are in their bodies by precious oyntments and they are consecrated as Kings and Priests and Prophets unto God as likewise because hereby the faithfull doe take exceeding delight in Christ or 3. that because of these his precious gifts and graces his name that is the communicating of the knowledge of Christ by the Gospel and the miracles wrought by them that preached the Gospel Act. 9.15 yields very sweet refreshing delight to the hearts of believers and causeth his fame to be spread abroad from place to place far and neere according to that of the Apostle 2 Cor. 2.14 Thanks be unto God which maketh manifest the savour of his knowledge by us in every place Therefore doe the Virgins love thee To wit Because of the sweetnesse of thy graces and the discovery thereof by the Gospel which makes thy fame to be renowned all abroad And by the Virgins here as most conceive is meant the Spouses Bridemaides or companions namely either 1. particular Churches 2 Cor. 11.2 or else more particularly all true Believers as it is explained ver 4. who doe own the Church Catholick as their mother and doe honour her and attend as it were upon her in comely order as Bride-maides doe upon the Bride and doe love Christ for his graces 1 Pet. 1.8 for these are tearmed Virgins and said to follow the Lamb whither soever he goeth Rev. 14.4 for which see also the Notes Psal 45.9 14. Vers 4. Draw me we will run after thee This againe is I conceive spoken by the Church to Christ as in the person of a betrothed damosel that lying in a languishing condition refuseth to be lifted up and cheared by her companions but calling as it were to her beloved makes known that it was in his power to draw her so that she and her companions too should presently run after him Now the Church and every faithfull soule may be said to be drawn by Christ partly by Christs redeeming her to himselfe of which also some understand that of our Saviour Joh. 12. 32. And I if I be lifted up from the earth will draw all men unto me And if this should be intended the words may be taken as the desire of the Church in the dayes of the old Testament that Christ would come and accomplish the work of their redemption but especially by the Spirit of Christ revealing himselfe and his love to her and thereby perswading and causing her to follow after him in the wayes of faith and love and new obedience according to that Joh. 6.44 No man can come to me except the father which hath sent me draw him which is that drawing of which the Lord speakes Jer 31.3 I have loved thee with an everlasting love therefore with loving kindnesse have I drawn thee and againe Hos 11.4 I drew them with cords of a man with bands of love And indeed by reason of the weight of that carnall corruption which remaineth in the best which doth continually clog them and makes them listlesse lasie and slow of heart in following after Christ Mat. 26.40 the faithfull stand in need to be drawn not only by the first grace whereby their hearts are changed but also by a continuall supply of grace to inable them to withstand all the oppositions they meet with in their way And when they are effectually drawn hereby then they run after Christ amaine see Psal 119.32 according to the direction of his word and the patterne which himselfe hath set them yea and they draw others to run along with them The King hath brought me into his Chambers Here the Church turnes her
therefore is this added to the praise of the beauty of her lips that her voice and speech is comely But I say hereby is meant the gracefulness and loveliness of the language and speech of Gods people as it is said particularly of the praises that they daily give to God that they are pleasant and comely Psal 147.1 Thy temples are like a piece of a Pomegranate within thy looks That is Thy temples under which the cheeks may be included too that are joyned to the temples are beautiful and ruddy and so appeare thorough thy locks which hang upon them see the Note above vers 1. Even the outward rinde of the Pomegranate is often in some parts of it especially of a reddish colour whence it was as some conceive that the Pomegranates in the high Priests Ephod were ordered to be made of purple and of scarlet Exod. 28.33 and therefore the words may referre to this But yet because it is said Thy temples are like a peice of a Pomegranate to wit when it is cut asunder therefore I rather think the comparison is taken from the glorious rosey-redness of the inside of the Pomegranate when it is cut or broken in pieces However because the temples and cheekes are the seates of modesty and shamefacednesse and are thereby frequently died with a comely blush therefore by these temples and cheekes of the Spouse may be meant the reverend and modest face of the Church the discreet humble and modest conversation of Gods people who are full of love and good workes as a Pomegranate is of ruddy kernels fearing to doe or speake any thing that is not seemly for them and blushing through shame when they have failed and who being quickned by the same Spirit and adhering to their Pastors doe much set forth the Churches beauty Yet some by these temples and cheeks of the Church doe againe understand the Preachers of the Gospel who are most conspicuous in the Church and in regard of their ministry her greatest ornament Yea and some not without good probability doe understand it of the Ruling Elders and Ecclesiasticall Governours who lie hid amongst the people as the temples doe within the locks and may the better be compared to a piece of a Pomegranate that is in Physick of great use for the restraining and healing of sundry diseases not only because this Aristocratical Government in the Church doth notably resemble the many goodly kernels that are united together in a Pomegranate but also especially because the chiefe work of these Officers is to be healers in the Church to restraine and cure all dissolutenesse and sinfull distempers amongst the people Vers 4. Thy neck is like the Tower of David builded for an armory That is streight and round strong and beautifull and high lifted up above the rest of her body as that Tower of Davids was above the rest of the City And by this Tower of David may be meant either that strong hold of Zion which he took from the Jebusites and which it seems he enlarged and fortified See the Note 2 Sam. 5.9 or rather that great Tower which David built at the end of his house for a Castle of defence mentioned Neh. 3.25 26 27. and which is also there ver 19. called the armory for which see the Note upon that place to which some conceive the Prophet doth allude in calling the Church Mic. 4.8 the tower of the flock But now by this neck of the Church 1. Some do again understand the Preachers of the Gospel by whom spiritual food is conveyed to the rest of the body for their nourishment and who do by strength received from Christ hold forth Christ amongst the people even as the neck by strength received from the head doth bear up the head and may well be compared to the Tower that David built for an armory because they are in their places as in a watch-tower men eminent above others for their imployments and for their graces and because they are appointed of God for the defence of the Church and for the subduing of all that oppose themselves to the obedience of Christ 2 Cor. 10.4 5 6. and are as a spiritual armory from whence the people are to furnish themselves with all things requisite for the well managing of their spiritual warfare 2. Others by this neck of the Church understand the doctrine of life given us by the inspiration of the Spirit of God in the Scriptures whereby the Church doth excell in wisdom all the wisdom of the wise men of the world and whence the people of God may be furnished with the whole armour of God as the Apostle cals it Eph. 6.13 to make them more then conquerors over all their spiritual enemies 3. Others do best I think understand hereby that most eminent grace of faith which knits Christ and the faithfull together as the neck doth the head and the body Joh. 17.20 21. together with the fruits thereof as namely obedience to Christ as our Lord and King called the obedience of faith Rom. 16.26 whereby believers do willingly submit their necks to the yoke of Christ and to bear stoutly whatever afflictions God is pleased to exercise them with but will not yield to be servants and slaves to Satan and sin and likewise their invincible courage and constancy their fortitude and holy boldnesse whereby they fight the good fight of faith and against which all the gates of hell are not able to prevail Whereon there hang a thousand bucklers c. That is a huge multitude of bucklers a definite number being put for an indefinite All shields of mighty men that is fit for the use of Princes and great Commanders in the warre or rather shields that had been hung up there by great souldiers such as were Davids Worthies who were men famous for their strength and valour and are several times called Davids mighty men see the Note 2 Sam. 23.8 and had it seems a house that was for their meeting oâ— for their armory or some such like service which was called the house of the mighty Neh. 3.16 to wit either the bucklers and shields which they had taken from their enemies which were hung up as trophies of their victories or else those which themselves had used in the war and had hung up there as the monuments of their valour and the service they had done for their Country in which regard some think that is spoken of the Souldiers in Tyre Ezek. 27.11 They hanged the shield and helmet in thee they set forth thy comelinesse Some conceive that the weapons of warre kept in this armory were afterwards removed by Solomon into the Temple because the speares and shields wherewith Jehoiada the high Priest armed the Levites for the destroying of Athaliah are called King Davids speares and shields 2 Kings 11.10 But that is altogether uncertain However this I conceive is cleare that having compared the Spouses neck to the tower of David in allusion to the
the wrath of God as the just recompence of their evil courses Prov. 22.8 He that soweth iniquity shall reap vanity and Gal. 6.8 He that soweth to his flesh shall of the flesh reap corruption whence it is that the just reward and fruit of wickednesse is called wickednesse and therefore it is clear that they thus reap the same Ier. 4.18 Thy way and thy doings have procured these things unto thee this is thy wickednesse Wicked men may not be punished for a time but at last they shall have a harvest answerable and proportionable to their deeds Hos 10.13 Ye have plowed wickednesse ye have reaped iniquity ye have eaten the fruit of lies or because others at length deal with them just as they dealt with others and so God paies them in their own kind and that double many times Revelat. 18.6 Reward her even as she rewarded you and double unto her double according to her works in the cup which she hath filled fill to her double yâ—a seven-fold Psal 79.12 And tender unto our neighbours seven-fold into their bosome their reproach wherewith they have reproached thee O Lord. So also Luke 6.38 For of such unjust oppressours of others Eliphaz chiefly here speaks as is evident by the following words vers 10 1â— Vers 9. By the blast of God they perish c. That is the Lords anger breaking forth against them he doth with ease on a sudden destroy them Because when men are filled with indignation their passion and wrath will discover it self in the breathing and puffing of their nostrils the Lords anger is many times in the Scripture expressed by the breathing of his nostrils as Esa 30.33 and because wicked men are oftentimes cut off in an instant and with ease the Lord only as it were blowing upon them Hag. 1.9 Ye looked for much and lo it came to little and when ye brought it home I did blow upon it they are said to be destroyed with a blast even as when corn that comes up hopefully is on a sudden blasted whereto we may the rather think that Eliphaz alludes because of the foregoing metaphor of wicked mens sowing wickednesse and reaping the same or as a house by a blast of wind is suddenly blown down and doubtlesse at that dismall death that befell Iobs children Eliphaz doth in this expression especially aime Vers 10. The roaring of the lion and the voice of the fierce lion c. That is the Lord usually abates the courage and power of the mightiest of the wicked even those that have made a prey of others no body daring to resist them yea he many times destroyes them and brings them to perish with hunger both they and their whelps That wicked powerfull tyrannicall oppressours are usually termed lions in the Scripture is manifest from many places Ezek. 32.2 Son of man take up a lamentation for Pharaoh King of Egypt and say unto him thou art like a young lion of the nations and 38.13 Sheba and Dedan and the merchants of Tarshish with all the young lions thereof thall say unto thee art thou come to take a spoil and 2 Tim. 4.17 I was delivered out of the mouth of the lion that is out of the mouth of Nero and indeed oppressing great ones do resemble lions in divers respects as 1. in their pride and loftinesse of spirit for the lion is a proud and stately creature 2. In regard of their strength for as the lion is the strongest amongst beasts and therefore there is no resisting or withstanding the lion So great men that are oppressours by reason of their power may doe what they please and there is no contending with them 3. In regard of the terriblenesse of the lions roaring and the sternesse of his countenance the very threatnings and looks of oppressing tyrants are dreadfull to those that are subject to their power 4. In regard of their bloud-sucking cruelty we see what the Prophet saith of such men Mich. 3.2 They pluck their skins from off them and their flesh from off their bones c. and 5. In regard of their greedinesse after the prey They have set their eyes bowing down to the earth like as a lion that is greedy of his prey Psal 17.11 12. So that because Iob was a great man a man in authority it may well be that Eliphaz intended in these words to give a hint to Iob that as he had dealt hardly and cruelly with others so now the Lord had accordingly dealt with him and that last clause concerning the breaking of the teeth of the lions whelps or the young lions may seem purposely added because of the destruction that fell upon Iobs children when they were feasting together Vers 12. Now a thing was secretly brought to me That is in a vision and that too in the secrecy solitarinâ—sse of the night and perhaps also in a secret manner with a still and low small voice not easily discernable for here Eliphaz begins to relate a vision he had formerly had wherein amongst other things this was revealed to him that it was a vain and audacious part for men to contend with God when he corrects them as if they were juster then God and that to proove that by Gods dealing with Iob it was evident enough that he had given the Lord just cause to proceed with such severity against him and likewise to shew what a foul sin it was in Iob to murmure so against God as he had done And mine ear received a little thereof Hereby is not so much meant that he only heard some little part of that which was spoken to him as that by his ear he did receive into his mind that is understand and lay up in his heart somewhat of that which in his vision was imparted to him acknowledging modestly that he did not fully and perfectly either comprehend or retain what God was pleased in this propheticall way to reveal unto him Vers 13. In thoughts from the visions of the night c. That Iob might not doubt but the vision he now speaks of was from God and so the more regard what was then revealed to him Eliphaz here describes the manner of his vision to wit that in the beginning of the night when deep sleep falleth on men that is when men used to be most soundly a-sleep in thoughts caused by a nightly vision but whether waking or sleeping it is not expressed a spirit vers 15. passed before his face that is an angel appeared and came to him he being at the same time stricken with extreme terrour and fear fear came upon me saith he and trembling c. which last is the rather mentioned because when God in former times appeared to men in dreams and visions he did alwaies thus humble and cast them down with fear that by those impressions of terrour caused by the apprehension of his Majesty and glory they might be assuredly perswaded that the vision was from God and so the more reverently
in distresse and sorrow sometimes because of the calamities that God brings upon him but alwaies by terrours of conscience and distracting fears for here Eliphaz undertakes again to make good what he had before said chap. 5.3 to wit that the Lord doth alwaies pour forth his wrath upon wicked men here in this world according to their demerits as in direct opposition to that which Iob had said chap. 12.6 The tabernacles of robbers prosper and they that provoke God are secure and to that end he alledgeth here the continuall distresse and anguish of spirit wherein they live even in their greatest prosperity to which he adds and the number of years is hidden to the oppressour Now though there be severall interpretations given of these words Some taking them thus that God hath in his secret counsell appointed to the oppressour how long he shall live and when he will cut him off and others thus That God will cut short the years of the oppressour he little knows how suddenly yet even this also is alledged I conceive to the same end and the number of years is hidden to the oppressour that is he is alwaies in fear not knowing how long he shall enjoy his prosperous estate or how soon he shall be cut off for though good men know not how long they have to live no more then wicked men yet this is peculiar to wicked men that they are in continuall perplexity of spirit concerning their end and this is that which Eliphaz intends in these words But however observable it is that in setting forth the misery of wicked men herein Eliphaz doth particularly insist on the fears of the oppressour for herein he doth doubtlesse covertly strike at that particular sinne whereof he thought Iob was guilty as having been a great man and a man of authority in the place where he lived as we see he afterward tells him in expresse tearms chap. 22.6 Thou hast taken a pledge from thy brother for nought and stripped the naked of their clothing Vers 21. A dreadfull sound is in his ears c. That is He is troubled with the sad reports of near-approaching evils or he is ever and anon affrighted as if he heard some sound or noise of danger wherein it is very likely that he aimed at that which Iob had bewailed in himself to wit that God scared him with dreams and terrified him with visions chap. 7.14 As for the following clause in prosperity the destroyer shall come upon him that I conceive is added to shew that there is reason enough why he should be afraid when he seems to be in the safest condition namely because even when he is in his greatest prosperity he shall suddenly be destroyed Vers 22. He believeth not that he shall return out of darknesse c. That is as in prosperity he fears a day of darknesse and distresse that is coming upon him so when that day is come there 's no perswading him that he shall ever any more see better day he utterly despairs that ever he shall be delivered from that misery and distresse those troubles and fears that are come upon him and to shew also that his fears herein are not groundlesse he adds and he is waited for of the sword that is in stead of being delivered from his present misery there is indeed a sword waits for him to cut him off Vers 23. He wandreth abroad for bread saying where is it c. Though the meaning of this may be that being brought to extreme poverty he wanders about to beg his bread or seeks by any sinister means to supply his want being anxious and full of care where to get bread to put into his mouth yet the most and best Expositours understand it more generally to wit that the wicked man in his greatest prosperity even through the terrours of his conscience apprehending that an evil day is coming doth hunt about to store up for himself with as much impatience and greedinesse as if he were in danger to perish for hunger and yet all the while his own heart tells him that all his endeavours will be in vain misery and destruction will at length come upon him which is that Eliphaz intends in the following words he knoweth that the day of darknesse is ready at his hand that is he is confident that it is nigh at hand and that it will not be long ere he shall be cut off Vers 24. Trouble and anguish shall make him afraid c. That is both outward troubles and inward terrours of conscience shall affright him they shall prevail against him as a king ready to the battel that is with an unresistable power for kings when they go forth themselves in person to war are wont to go out with mighty armies and in the battel have usually the flowre and strength of the army with them and so ordinarily they are a great terrour when they come and bear down all before them with a mighty violence Vers 25. For he stretcheth out his hand against God and strengtheneth himself against the Almighty Here Eliphaz gives the reason why God doth so severely punish the wicked man as is expressed in the foregoing verses namely because by his opposing the people of God by his bold blaspheming of God by his scornfull vilifying his threatnings and judgements and his desperate opposing the will of God in all things whatsoever he doth in a manner set himself to fight against God Now in expressing this in the second clause he mentions God by this attribute the Almighty and strengeheneth himself against the Almighty purposely to imply the folly of such daring boldnesse in those presumptuous wretches that are not afraid to lift up their hand against him who is an almighty God and able therefore to doe with them whatever he pleaseth Vers 26. He runneth upon him even on his neck upon the thick bosses of his bucklers Many of our best Expositours understand this of God for say they Eliphaz having in the former verse set forth the impudence of the wicked man in fighting against God he adds here that thereupon He that is the Almighty God runneth upon him that is upon the wicked man even on his neck upon the thick bosses of his bucklers for the bucklers which they used in warre had alwaies thick bosses in the midst out of which came a sharp piece of iron or steel like the head of a spear by reason whereof an enemy could not run in upon a man armed with one of these bucklers without manifest perill to himself and thence is this expression of running in upon the thick bosses of his bucklers as if he should have said even as when a mighty man is provoked by the insolency of one that is no body in his hands he runneth upon him for all his bucklers and other weapons wherewith he is armed and taking him by the neck throws him down and disarmes him so doth the Lord usually deal with those insolent
should be piled up or shovel'd up in heaps on the ground or it should lye thrown up and down on the ground as if it were nothing worth yea say some he should have such an infinite plenty of gold that he should build his house yea the very foundations of his house with gold in stead of stone an hyperbolicall expression or at least that he should make his pavements with gold Vers 25. Yea the Almighty shall be thy defence c. That is he shall protect thee and thy estate his providence shall once again be as a hedge about thee This also may be otherwise read as in the margin yea the Almighty shall be thy gold that is thou shalt have that which is better and more precious then the most precious gold Gods love and favour shall be to thee in stead of gold and shall make thee richer and happier then all the gold and silver in the world can make thee And then for the following clause And thou shalt have plenty of silver that is in the originall and thou shalt have silver of strength but the meaning is only this that he should have store of silver and that it should be a strength to him Vers 26. For then shalt thou have thy delight in the Almighty c. This word for may be taken with reference to the foregoing promises made to Job concerning temporall blessings and then the drift of these words is all one as if he had said Surely God will not withhold from thee these outward blessings seeing he intends to give thee that which is infinitely better even delight in himself But I rather think that this is added as a farther encouragement to win him to that duty of repenting and returning to the Almighty to which he had before advised him namely that whereas now he was continually vexed with inward troubles of mind then he should have sweet delight in the Almighty to wit in the assurance of his love and favour whereof all the outward blessings he should bestow upon him should be comfortable pledges and so likewise in walking with him in doing him service As for the following words and shalt lift up thy face unto God see the Note on chap. 11.15 Vers 27. Thou shalt make thy prayer unto him and he shall hear thee and thou shalt pay thy vows This last clause and thou shalt pay thy vows may be added to imply 1. that Gods hearing his prayers should be manifested by his doing that for him which he had begged of God and thereby giving him occasion to pay the vows that he made when he put up his prayers 2. that he should have continuall cause of rejoycing and praising God 3. that God should blesse him so that he should be able to pay his vows and it may be also 4. that it should be of Gods grace that he should be willing to pay his vows when God had satisfied his desires Vers 28. Thou shalt also decree a thing and it shall be established unto thee c. That is Thou shalt but say the word and it shall be done what thou shalt determine to doe through Gods blessing thou shalt accomplish or what thou shalt determine to desire of God resolving through faith that it will be done it shall be made good to thee according to thy faith which may seem the more probable because in the foregoing words he had spoken of Gods readinesse to hear his prayer And then for the following clause and the light shall shine upon thy waies the meaning of that must be that by the counsell of Gods spirit and by the blessing of Gods providence he should be directed and prosper'd in all his undertakings and should take great delight and contentment in what he did or had done And very likely it is that Eliphaz opposed this to that complaint of Jobs chap. 19.8 He hath fenced up my way that I cannot passe and he hath set darknesse in my paths Vers 29. When men are cast down then thou shalt say There is lifting up c. This some Expositours understand thus when men are cast down or destroyed by the judgements of God then thou shalt say there is or there was a lifting up of the spirit a proud heart that was the cause of this destruction according to that of Solomon Prov. 16.18 Pride goeth before destruction Others again understand it thus When men are overthrown with Gods judgements yet thou shalt be preserved or lifted up or thou shalt say Yet I am lifted up behold God hath spared me in this common destruction and in stead of casting me down he hath exalted and lifted me up Or thou shalt comfort thy self with assurance that God will again lift thee up Again others give this sense of the words When men are humbled under the mighty hand of God and cast down with grief and sorrow for their sins then thou shalt assure them that God will raise them up again Last of all others give this as the meaning of the words When men are cast down under grievous calamities as now thou art thou shalt from thine own experience assure them that if they repent and turn to the Lord he will lift them up again yea and in the confidence hereof thou shalt pray unto God that he would raise them up from their low condition and hereto agrees the following clause and he shall save the humble person that is God moved with thy prayer shall save the man that is brought to so low and poor a condition or the man that is humbled under his miseries Vers 30. He shall deliver the island of the innocent c. That is God will remove his judgements from a whole country for the sake of a few righteous ones that are in it which Eliphaz in the next words applyes to Job and it is delivered by the purenesse of thy hands that is if thou purgest thy self from thy sins by repentance so shall it be with thee thou shalt deliver the whole country where thou livest from calamities that otherwise would come upon it because God will spare it for thy sake Or by the purenesse of thy hands lifted up in prayer unto God it shall be delivered And indeed God doth often spare whole kingdomes for his poor servants sake but yet Eliphaz was deceived if he intended to say that it is alwaies thus as is evident by that which God saith concerning the land of Israel Ezek. 14.14 where there seems to be an allusion to this very place Though these three men Noah Daniel and Iob were in it they should deliver but their own souls CHAP. XXIII Vers 2. EVen to day is my complaint bitter c. That is still and still I do and must complain bitterly and no wonder my stroke is heavier then my groaning that which I suffer exceeds my complaint concerning which see the Note chap. 6.2 And thus doth Job covertly imply that hitherto neither Eliphaz that replyed last upon him nor any
lodge without clothing c. See the Note chap. 22.6 Vers 8. They are wet with the showers of the mountains c. That is the poor mentioned in the foregoing verse that are stripped of their clothing are exposed to wet whilst they work abroad in the fields for their great lords or whilst they wander up and down in the desart to provide for themselves and embrace the rock for want of shelter that is hide themselves in the holes of rocks for want of other shelter and are glad and joyfull of such a refuge which this phrase of embracing the rock may seem to imply We have the like phrase Lam. 4.5 they that were brought up in scarlet embrace dunghils that is are forced to sit or lye upon dunghils Vers 9. They pluck the fatherlesse from the breast And this not only they might be said to have done that took them from the breast to sell them for bond-slaves but they likewise that took away their mothers or nurses to make slaves of them or that forced them to leave their sucklings to goe and work in their fields or vineyards and it may be to wean them before they would have done it that they might be fitter to toil and labour for them and those also that by starving their mothers or nurses disabled them that they could not give their little ones suck For the following clause and take a pledge of the poor see the Note chap. 22.6 Vers 10. They cause him to goe naked without clothing c. That is the poor man mentioned in the foregoing verse whom they had taken for a pledge they would force him to work for them and yet not afford him necessary raiment And then it follows They take away the sheaf from the hungry that is from the hungry poor they take away that little corn which they had gotten for the nourishment of them and theirs haply that one sheaf of gleanings which with much pains they had gathered Or else the meaning may be that they would not suffer their poor hungry harvest-men to tast the least of the corn which they reaped and gathered in for them an act of great inhumanity though it were to a beast as is evident by that law Deut. 25.4 Thou shalt not muzzle the oxe when he treadeth out the corn Vers 11. Which make oyl within their walls and tread their wine-presses and suffer thirst Some understand this of griping oppressours who will scarce tast of the blessings they enjoy in greatest plenty But the words seem clearly to hold forth the contrary to wit that it is spoken of the poor that are oppressed And it may be understood either of those that make wine and oyl in their own houses and yet afterwards have not wherewith to quench their thirst namely because they are presently forced to sell all away to pay their debts or else because spoilers come straightwaies upon them and carry it all away Or else of the poor labourers that make wine and oyl in great mens houses and yet are ready to perish for thirst to wit not only because their wages are not paid them at least not in time or because they allow them wages whereon they cannot live but also because they are not allowed to quench their thirst with that they provide for their great Masters And well may this be mentioned as a high degree of wickednesse as is noted above vers 10. that they should suffer them to be hungry and thirsty at the very time when they toiled and moiled to prepare for them such choice dainties and should be hard-hearted to the poor when they receive so liberally from God Vers 12. Men groan from out of the city c. As if he should have said These things are thus not only in the country in desart and solitary places but also in cities the places where seats of justice are usually erected they are not only done in secret but openly the groans and cries of the oppressed are openly heard in the cities and the soul of the wounded cryeth out that is the men that are wounded in their very souls because of the oppressions of the wicked and the wrong that is daily done them or the men that are wounded and slain by the overbearing power of tyrants and oppressours do in their grief or whilst they are dying complain bitterly of what they suffer and cry unto God for vengeance Or it may be meant that the bloud or the souls of those that are wounded and slain do cry for vengeance as is said concerning the bloud of Abel Gen. 4.10 of which see the Note there and the souls of the Martyrs slain by their cruell persecutours Revel 6.9 10. Some understand the first clause particularly of those that grieve and groan in the city because of those grievous oppressions which they hear the poor endure in the country and some apply both clauses to the groans of such as inhabite cities when they are streightned and damnified and sometime if they stir forth a little wounded and slain by those field-robbers whereof Job had spoken in the foregoing verses But I conceive it must be taken generally of the groans and complaints of all that are oppressed in cities whatever their sufferings and oppressions be As for the last clause yet God layeth not folly to them it is that for which Job had alledged all that he hath hitherto spoken of profane wicked men to wit that though their wickednesse be so great and the oppressed cry to God against them yet many times God doth not in the least punish them for the evil they commit and so stop them in their foolish and wicked waies but suffers them to run on in their leud and sinfull courses Vers 13. They are of those that rebell against the light c. This I conceive is primarily meant of that naturall light whereof Job speaks also in the following verses for against this light it may be said that they rebell because they hate and abhorre it they know not the waies thereof nor abide in the paths thereof that is they are birds of darknesse they spend their daies most in the dark and take little or no pleasure to be in the light Having spoken before of open oppressours now he comes to speak of those that sin more secretly and closely But yet secondarily it must questionlesse be understood of spirituall light to wit that they rebell against God the father of lights against the light of nature and against the light of Gods word and spirit and that 1. Because mens seeking darknesse and secrecy when they sin is an argument that they rebell against the light of their own consciences and 2. Because this their sinning so wilfully and desperately not of ignorance is mentioned here as a great aggravation of their wickednesse and that which makes it farre more strange that God should spare them And indeed even in regard of this light it might be well said that they know not the waies
the rain should come to be bottled up in the clouds when and where in what measure and how long it should be afterwards poured down upon the earth and so likewise concerning the lightning and the thunder and all other things whatever Vers 27. Then did he see it c. That is then did he exactly know and understand that unsearchable wisedome of his whereby the world hath been ever since governed and declare it that is if we referre it to the creation of the world then did he in part discover this his wisedome by the admirable works which he made and the order which he appointed to them or if we referre it to his eternall decree then did he determine how it should by his works be declared to men and angels and if we read this clause as it is in the margin of our Bibles and did number it the meaning is that he did particularly order and manifested it severally in every thing that he made he prepared it yea and searched it out that is he decreed all things thereby and established them in a most excellent manner as when things are done upon the most exact search and enquiry I know some Expositours understand these two verses as they do all that went before concerning that knowledge of God and of the way of salvation which is the true wisedome of man and so give this as the meaning of the words that this wisedome was from the beginning known of God and ordered by him to be the wisedome of man and accordingly was by him discovered to man partly by his works and partly by his word which otherwise they could never have known But the first Exposition is by far the best Vers 28. And unto man he said Behold the fear of the Lord that is wisedome c. As if he should have said And thus hath God reserved to himself the wisedome of his governing the world as a secret which man can never attain and the wisedome which he hath appointed him to seek after is to learn to fear him and to keep his Commandements And with this Iob concludes his discourse concerning the unsearchable wisedome of God partly thereby to condemn the rash censures of his friends and partly to shew that he had thus alwaies endeavoured to be wise though they judged otherwise of him and neither had nor would hereafter search into Gods secrets CHAP. XXIX Vers 1. MOreover Iob continued his parable See the Note chap. 27.1 Vers 2. Oh that I were as in moneths past as in the daies when God preserved me To wit from those miseries which are since come upon me And this Job might adde not so much by way of desiring the recovery of his former prosperity as to imply that he was not ashamed of his former prosperity as if he had not behaved himself therein as became a man that feared God but could wish with all his heart that it were now with him in every regard as it was then thereby condemning his friends for passing such uncharitable censures upon him as if by his secret wickednesse in the daies of his prosperity he had provoked God to bring those miseries upon him which of late he had endured But if we take the words so that therein he did indeed wish that he were in the same prosperous condition wherein he had been formerly this he might lawfully desire so it were with submission to Gods will and without any murmuring against that which God had laid upon him and withall his drift in mentioning this might chiefly be to imply how unwarrantably they judged of him by his outward condition since they might as well conclude that he was a righteous man and beloved of God because of his former prosperity as that he was a wicked man and hated of God because of his present afflictions as likewise to intimate that in this regard his present miseries were the greater because he had formerly lived in such a prosperous condition Vers 3. When his candle shined upon mine head c. That is upon me according to that Prov. 30.6 Blessings are upon the head of the just that is upon the just Yet in this phrase there may be also an allusion to the lifting up or setting up of torches or candles on high because thereby they give the better light to men However by the time when the candle of God shined upon his head is meant the time when the Lord favoured him and prospered him apparently and when he did by his providence and the counsell of his spirit guide and direct him in all his waies And to the same purpose is the following clause when by his light I walked through darknesse for thereby is meant either that God prospered him when times of great distresse lay upon others or that through Gods favour he lived free from affliction in this world the vale of tears and land of darknesse and sorrow or that God directed him in the most intricate difficulties that ever he met with See the Notes 2 Sam. 22.29 and Esth 8.16 Vers 4. As I was in the daies of my youth when the secret of God was upon my Tabernacle That is when that speciall and singular love which God did bear me was plainly manifested by the great blessings he daily afforded to me and mine Or when God by his secret providence did protect and by the secret counsell of his spirit did direct both me and my family For all these may be tearmed the secret of God as likewise Psal 25.14 The secret of the Lord is with them that fear him and in other places Vers 6. When I washed my steps with butter c. That is when I enjoyed the choicest of Gods blessings in greatest abundance We have the like expressions Gen. 49.11 and Deut. 33.24 concerning which see the Notes there Yet the last clause and the rock poured me out rivers of oyl may imply not only abundance of oyl as where streams of water come gushing forth out of rocks but also that the barrenest places yielded him plenty for which see the Note Deut. 32.13 Vers 7. When I went out to the gate through the city when I prepared my seat in the street As by the gate is meant the place of judicature see the Note Gen. 22.17 whether Job used to goe in great state and honourably attended so also by the street is meant any place of publick concourse where when the people met together about publick affairs Job as being a chief magistrate had a seat prepared for him against he came thither Vers 8. The aged arose and stood up That is as I passed by or when I came in place where they were the aged arising stood up or rising from their seats they continued standing whilst I was present Vers 9. The Princes refrained talking c. That is they were silent presently when I came in presence or they still gave way to me to speak and would not speak themselves when I was by
against is rejoycing in the greatnesse of his wealth carnally inordinately and immoderately as those do that set their hearts upon their wealth as if all their happinesse consisted therein or that give themselves to live therewith in all kind of voluptuousnesse Vers 26. If I beheld the Sun when it shined or the moon walking in brightnesse c. Many later writers understand this allegorically as a protestation against pride and arrogancy of spirit or against confidence in his great wealth and power or in his own works and innocency of life as first thus If I beheld the Sun when it shined c. that is If mine heart hath been exalted and my looks stately and lofty because of my greatnesse or transcendent holinesse so that I scarce deigned to look downwards upon other men as deeming my self some little God and fitter to live with the Sun and Moon then with mortall man or secondly thus If I observed and viewed with delight the lightsome and glorious condition wherein I lived as indeed usually in the Scriptures a prosperous estate is expressed by light and the bright shining of the heavens upon men or thirdly thus If I beheld my gold glorious and glittering as the Sun or my silver bright as the moon And accordingly also they understand the following words vers 27. And my heart hath been secretly enticed to wit to exalt my self in this my great wealth and glorious condition or to put my confidence therein or my mouth hath kissed my hand namely by way of applauding my self or ascribing these things to my self to mine own industry endeavours or righteousnesse And so also that which follows vers 28. This also were an iniquity to be punished by the judge for I should have denyed the God that is above to wit that if he had thus gloried or trusted in his greatnesse or wealth or righteousnesse or ascribed them to himself it would have been a manifest deny all of God and consequently an iniquity to be punished by the judge and indeed we see that accordingly the Apostle saith that Covetousnesse is Idolatry and Agur Prov. 30.8 having disclaimed the desire of a great estate adds vers 9. lest I be full and deny thee and say Who is the Lord But yet first because Job speaks of the moons walking in brightnesse which is certainly meant of the moons constant motion in the heaven and cannot well be understood allegorically and secondly because a mans pride of heart or confidence in his wealth or righteousnesse is a sin known only to him that searcheth the heart and cannot therefore be called an iniquity to be punished by the Iudge I rather conceive that these three verses are to be understood literally concerning the Idolatry of worshipping the Sun and moon c. If I beheld the Sun when it shined or the moon walking in brightnesse and my heart hath been secretly enticed c. that is If when I beheld those glorious lights of heaven the Sun and Moon shining in their full brightnesse without the interposition of any clouds and hereupon to wit by viewing their exceeding brightnesse and by other considerations of the manifold benefits which men enjoy by their means my heart hath been secretly enticed that is my heart hath been inwardly moved to adore them as Gods or my heart hath been perswaded to worship them in secret which may seem the more probable Exposition because he speaks of an offence punishable by man or my mouth hath kissed my hand to wit by way of externall adoration as the heathens used to doe kissing as it were the light of the Sun and moon upon their hands because they could not kisse the Sun and moon themselves concerning which see the Note 1 Kings 19.18 This also were an iniquity to be punished by the judge as he had said before vers 11. concerning adultery to which this word also hath reference for I should have denyed the God that is above to wit by making Gods of those Creatures This is I conceive the plain meaning of these words I know some Expositours limit that which is said of beholding the Sun when it shined and the moon walking in brightnesse to the welcome and pleasing brightnesse of the Sun at its first rising and to the moons shining when it is in the full and indeed the heathens used to worship the Sun at his rising as did also the Idolatrous Israelites in Ezekiels time Ezek. 8.16 they worshipped the Sun towards the East but I see not but that it may be extended more generally to the worshipping of the host of heaven when at any time they shined in their brightnesse Vers 29. If I rejoyced at the destruction of him that hated me or lift up my self when evil found him To wit by insulting over him and trampling upon him A man may lawfully rejoyce at the ruine of his wicked enemies if he doth it with respect to the glory of God and the good of the Church and other such like holy respects Psal 58.10 The righteous shall rejoyce when he seeth the vengeance But that which Job here protests against is rejoycing at the destruction or hurt of his enemies out of private malice and desire of revenge and so also the words of the following verse must be understood Neither have I suffered my mouth to sin by wishing a curse to his soul Vers 31. If the men of my tabernacle said not Oh that we had of his flesh we cannot be satisfied A very difficult passage this is insomuch that though there be four different Expositions given of it yet it is not very easie to say which of them is the most probable First some hold that Job having in the foregoing verses protested that he had not rejoyced at the destruction of his enemy nor wished him any hurt here he adds how farre he was provoked to the contrary to wit because those of his own houshold were so enraged against his enemy and so greedy to be revenged on him that they said amongst themselves Oh that we had of his flesh we cannot be satisfied as if they should have said we could even tear him with our teeth and eat his very flesh and yet that would scarce satisfie our rage all which notwithstanding Job contained himself and was so farre from being stirred up by his houshold that he rather restrained them as David did his servants when they would have provoked him to have slain Saul 1 Sam. 24.5 Now concerning this phrase of not being satisfied with eating his flesh see the Note chap. 19.22 Secondly some understand it thus that the love of those of Jobs houshold was so impetuous and vehement to him that they thought they could have eaten his flesh so sweet and delightfull he was to them that they could not be satisfied with enjoying his presence but seemed to desire even to have him within them And indeed though this Exposition may seem somewhat harsh yet we know that it is not unusuall for men to
instruct me or else as in reference to his own words chap. 13.22 wherein he had challenged God as it were that God should answer what he could object for now as recanting that he professeth that when at any time he should desire to speak to God it should not be by way of contending with God but only by way of desiring instruction from God I will demand of thee and declare thou unto me Vers 5. I have heard of thee by the hearing of the ear but now mine eye seeth thee The knowledge he had now gotten of the power and sovereignty of God he preferres before that he had before which he had gotten by the instruction of his forefathers and teachers and that as the words seem to imply upon these grounds either first because now he had been taught immediately by God even as if God had presented himself before him to be seen by him or secondly because he had now with his eyes seen the signs of Gods presence or thirdly because the enlightening of his knowledge by Gods immediate speaking to him was as far beyond that he had before as the seeing of a thing with the eye is beyond the hearing of it with the ear it was more clear and certain and convincing or fourthly because now he had been humbled by Gods afflicting hand which had opened his eyes and made him see that of God which he saw not before All these may be comprehended in this expression but now mine eye seeth thee though I conceive it is primarily meant of his beholding the visible signs of Gods presence and the effectuall working thereof upon him Vers 6. Wherefore I abhorre my self and repent in dust and ashes Either this last clause hath reference to his present sitting in the ashes of which mention was made chap. 2.8 and thereof see the Note there as if he had said Sitting here in dust and ashes I do humbly repent of all I have spoken so foolishly or it may imply a promise that he would repent in dust and ashes according to the custome of those times or else it may be meant of the low dejection of his spirit to wit that he did repent with as much self-confusion and sense of his own vilenesse as if he were covered over with dust and ashes From ch 3.3 to the end of this verse all hath been expressed in meeter in the originall the rest is again in prose Vers 7. After the Lord had spoken these words unto Iob the Lord said to Eliphaz c. Having brought Job to humble himself and to repent and beg mercy for his offence the Lord addresseth himself next to give sentence out of the whirlwind against his three friends who haply began to be exalted in their spirits as apprehending by the Lords checking Job for his folly that he took their part against him and directing his speech to Eliphaz by name as being haply the ancientest and most honourable of the three but especially because he brake out first against Job and had handled him most bitterly My wrath saith he is kindled against thee and against thy two friends for ye have not spoken of me the thing that is right as my servant Iob hath Wherein is observable first That though Job had spoken much amisse as is before noted yet he is said here to have spoken right to wit comparatively he had spoken far more rightly then his friends had done and that because they had condemned Job for a wicked man and an hypocrite merely because of his heavy afflictions and though they spake the truth concerning Gods punishing wicked men and blessing the righteous yet it was out of an opinion that God did constantly deal thus with the wicked and righteous here in this world which was a grosse errour and Job on the other side had rightly maintained his own innocency against them and that God did usually both prosper the wicked and afflict the righteous and had striven against his impatience though he were sometimes overborn by the bitternesse of his sufferings and the violence of Satans temptations secondly That God vouchsafed not to talk long with these men as he had with Job but to shew his anger takes them up very short and so fends them away and thirdly That he never mentions Job without an expression of his favour to him to shew what a high esteem he had of the man whom they despised for four severall times he calls him his servant Iob. As for Elihu because he had not so condemned Job but only reproved him for his rash impatient expressions therefore God reproved not him at all Vers 8. Therefore take unto you now seven bullocks and seven rams c. That is each of you seven bullocks and seven rams and so many and that of the greatest sort of sacrifices were required whereas by Moses Law there was but one bullock appointed for the sin-offering of a Priest to make them know thereby how great their sin was and how highly God was offended with them For though it is probable that they aimed sincerely at Gods glory in all their pleadings with Job yet God would have them see how much he detested all such rash judging of godly men and there being so many prudent and pious men that offend herein he would have this left as a memoriall to testify how much he mislikes this in any men whatsoever As for the following words and go to my servant Iob and offer up for your selves a burnt-offering the meaning thereof is this that when they had gone and provided these cattel here injoyned them they should then goe and carry them to Iob that so he might offer them as sacrifices to God on their behalf Whether Iob were a Priest as Melchisedech was or only the first-born and chief of his family who in those times were wont as Priests to offer sacrifices or whether God did now only in an extraordinary way appoint him to doe this service we cannot certainly conclude but however herein was Iob a type of Christ our Mediatour and hereby God notably doth both honour Iob and try the faith obedience humility and sincerity of his three friends in making them imploy Iob as Gods speciall favourite to offer up their sacrifices to pray for them and so to make reconciliation between God and them whom they had condemned as a wicked hypocrite hated of God and therefore so severely punished So that to this and that which God here added my servant Iob shall pray for you for him will 〈◊〉 accept that place seems to have reference Ezek. 14.14 Though these three men 〈◊〉 Daniel and Iob were in it they should deliver but their own souls Vers 10. And the Lord tuâ—ned the captivity of Iob when he prayed for his friends c. By this the Lord turned the captivity of Iob is meant either as some say that God â—â—stored to him all that had been taken from him as when men carried away into captivity are brought
what he had said before vers 4. concerning the multiplyed sorrows of those that hastened after other Gods But still we see he speaks of his inheritance My lines are fallen to me c. as alluding to earthly inheritances which fall to men by lot after they have been divided by lines and of this last see the Note Deut. 32.9 As for them that understand the whole Psalm of Christ they take this verse to be an expression of the precious account that Christ makes of his Church his inheritance given him of his father Vers 7. I will blesse the Lord who hath given me counsell c. That is who hath by his spirit perswaded and enclined my heart thus to chuse thee for my part and portion and so in other things also to doe what may be pleasing unto thee my reins also instruct me in the night-seasons that is by the inward and secret instinct of Gods spirit I find my thoughts affections and desires moved as to other things agreeable to Gods will so especially to this of chusing God to be my portion see the Note Psal 7.9 and this he mentions to have been done in the night when he had no body else to counsell him but God yea and constantly night after night in the night-seasons because indeed when men are free from worldly imployments and the distraction of the senses the spirit of God finds the minds of men fittest for serious and holy meditations and withall haply thereby to advance the praise of God in that by the inspirations of his holy spirit he was moved to those holy thoughts and desires at those times when men are usually surprized and overborn with drowsinesse and if awake subject rather to distracting affrightments yea often overborn by temptations to sin Indeed they that understand each passage of this Psalm of Christ do otherwise expound these words to wit that God did inwardly counsell and strengthen Christ in that time of black darknesse that was upon his spirit when the Lord in a great measure withdrawing the light of his countenance and pouring forth his wrath upon him he was thereby inwardly both in soul and body filled with most exquisite tortures through pain and grief and fear which made him cry out Father if it be possible let this cup passe from me and afterwards My God my God why hast thou forsaken me But the former Exposition is to me far the better Vers 8. I have set the Lord alwaies before me c. The Apostle Peter expresly saith that David spake this concerning Christ Act. 2.25 For David speaketh concerning him I foresaw the Lord alway before my face c. and he proves it by shewing that the words following vers 10 could not be properly and literally understood of David But yet because the Apostle there yieldeth that these words were spoken by David and it is evident that he that speaks here speaks of himself I have set the Lord alwaies before me c. therefore for the resolving of this doubt we must say that though David spake these words of himself yet it was chiefly in reference to Christ and that not only because being a type of Christ he did as it were represent Christs person but also especially because Christ was now in his loyns according to the flesh and indeed the Apostle in that place seems to render this as the reason why he applyed these words of David to Christ Act. 2.30 31. Being a prophet saith Peter and knowing that God had sworn with an oath to him that of the fruit of his loyns according to the flesh he would raise up Christ to sit on his throne He seeing this before spake of the resurrection of Christ c. So that these words were spoken by David both concerning himself and concerning Christ I have set the Lord alwaies before me c. that is I have set my thoughts continually upon God as being ever present with me and that both as having respect in all things to doe his will as indeed it is said of Christ Phil. 2.8 that he humbled himself and became obedient unto death even the death of the crosse and also as â—esting solely upon him for help and support in all my troubles and sufferings Because he is at my right hand I shall not be moved that is because he is ever present with me and still ready to assist and protect me I shall not be moved from that happy condition wherein I stand I shall not lose the favour of God nor fall from my integrity nor from my hope and confidence in God And as these words are intended of Christ they imply also that he should not be swallowed up of his sorrows nor removed from his constant obedience to the will of his father Gods readinesse to assist is expressed by this phrase of his being at our right hand because the right hand is the chief strength of a man and thereby he assails his enemies and therefore this had need to be chiefly secured and protected Vers 9. Therefore my heart is glad and my glory rejoyceth c. That is my tongue see the Note Gen. 49.6 My flesh also shall rest in hope That is When my body shall be laid at rest in the earth it shall not be without hope of a joyfull resurrection For hope is here ascribed to the dead body figuratively as an earnest expectation and waiting for the manifestation of the sons of God is ascribed to the senselesse and unreasonable creature Rom. 8.19 Vers 10. For thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption This the Apostle Peter saith could not be spoken of David but of Christ only that is properly and literally and that because Davids body was left in the grave unto that day and was corrupted Act. 2.29 c. Let me freely speak unto you of the Patriarch David that he is both dead and buried and his sepulchre is with us unto this day c. but he spake of the resurrection of Christ that his soul was not left in hell neither his flesh did see corruption and the like the Apostle Paul affirmeth concerning this place Act. 13.36 37. David after he had served his own generation by the will of God fell on sleep and was laid unto his fathers and saw corruption but he whom God raised again saw no corruption But yet because David knew well that Christ should rise again as the head of that mysticall body which should all partake of the same benefit together with him and that by vertue of Christs resurrection even he also should one day be raised from the grave whence it is that Christ is called 1 Cor. 15.20 the first fruits of them that slept therefore David had doubtlesse respect also to himself in this which was principally and prophetically intended concerning Christ namely that God would not leave him for ever in the grave nor suffer him to perish in the pit of
conceive it as evident that he intends hereby to shew that it was whilst he was sorely terrified in conscience and perhaps also under the heavy pressure of some sicknesse or some other outward affliction that he kept silence and confessed not his sins to God So that the meaning of the words is this When I kept silence that is As long as I forbear to goe to God confessing my sin and begging mercy at his hand but did still dissemble and conceal my sins and sought ease otherwaies my bones waxed old that is my strength decayed or my inward parts were pained and withered and parched see the Note Job 30.17 he alludes to sores that corrupt and fester whilst they are concealed from the Chirurgeon through my roaring all the day long to wit by reason of the terrours of Gods wrath that were upon him as if he had said though I powred forth my sorrow with cries more like the roaring of a beast then the complaints of a reasonable man neither that nor any thing else gave me any ease but rather encreased my misery as long as I neglected to acknowledge my sins Vers 4. For day and night thy hand was heavy upon me c. To wit in terrours of conscience and perhaps likewise in some grievous outward affliction see the foregoing Note my moisture is turned into the drought of summer that is my radicall moisture is dried up as the moisture of the earth is dried up in the heat of summer see the Note Psal 22.15 Vers 5. I acknowledged my sin unto thee and mine iniquity have I not hid c. David repeats it here thrice and with three severall expressions that at length he acknowledged his sins to God thereby to imply how full his confession was and that he hid nothing from him And again by that word I said in the third clause I said I will confesse my transgressions the freedome of his confession is also implyed namely that after some deliberation with himself he voluntarily resolved upon it as believing assuredly that he should find mercy with God and thou forgavest the iniquity of my sin that is thou didst remit the punishment of my sin for so the word iniquity is sometimes taken see the Note Psal 31.10 thou didst withdraw the stroke of thine hand that was upon me or thou forgavest the evil and guilt that was in my sin that is thou didst assure me that thou hadst pardoned it and so my torment was presently eased Vers 6. For this c. That is say some Expositours for the pardon of sin But rather we must understand it thus For this that is Because thou dost so readily forgive those that confesse their sins and seek to thee for mercy or because thou hast dealt thus graciously with me therefore shall every one that is godly pray unto thee in a time when thou mayest be found that is whilst yet there is grace offered before death for after death there is no seeking for mercy yea indeed at the hour of death men are hardly wonne to seek God in a right manner or before thou hast pronounced an irrevocable sentence against them or before thou dost withdraw thy spirit and grace from them even whilst they feel their hearts stirred within them to fly to the Lord for mercy and so they seek the Lord with all their hearts for then is the Lord near at hand to hear mens prayers Isa 66.2 Jer. 29.13 whereas if they quench these motions of Gods spirit the Lord perhaps may resolve never so to strive with them any more Surely in the flouds of great waters that is in the greatest troubles see 2 Sam. 22.17 they shall not come nigh unto him that is to overwhelm or hurt him so far shall he be from being punished in wrath for his sins that even when there is in the place where he lives a deluge of overflowing calamities though he may be in very desperate dangers God will secure him And this therefore David applyes to himself in the next verse or proves it from his own example Vers 7. Thou art my hiding place c. See the foregoing Note and likewise the Notes Psal 17.8 and 27.5 thou shalt compasse me about with songs of deliverance that is by affording me many deliverances on all sides thou shalt give me occasion to sing many songs of praise unto thee It may also imply that God would give to those that were about him or to the whole people of God occasion to praise him both on his and their own behalf Vers 8. I will instruct thee c. Some take this to be inserted as Gods answer to the profession David had made in the foregoing verse of his confidence in God as if he had said Thou mayest well rely upon me for I will instruct thee c. see the Note Psal 25.4 I will guide thee with mine eye that is by keeping a watchfull provident eye over thee or by discovering to thee my watchfull care over thee which shall put thee in mind to avoid every evil way as Christ counselled Peter by casting his eye upon him Luk. 22.61 But I rather take these to be still the words of David As Psal 51.13 upon his own repentance David promiseth to stir up others to repent too Then will I teach transgressours thy waies c. so here likewise having repented and obtained pardon from God and found great comfort therein he undertakes to instruct others and to perswade them likewise directing his speech as to every man apart by himself I will instruct thee c. I will guide thee with mine eye that is by that which I have seen and whereof I have had experience in my self or rather by keeping a watchfull eye and looking to thee with much solicitous care as indeed Gods people ought to watch over one another Vers 9. Be ye not as the horse or mule that have no understanding c. As if he had said Hearken to my counsell and by my example be brought to repent and to turn unto the Lord Be not like brute beasts that will not be ordered by words whose mouth must be held in with bit and bridle lest they come near to hurt thee to wit to bite or kick thee implying that God had also waies to tame men if they would be stubborn against him which are the sorrows mentioned in the following words Vers 10. Many sorrows shall be to the wicked c. As if he had said If wicked men will not repent and turn unto the Lord their consciences will be often galled with the apprehensions of Gods wrath and besides many outward plagues will the Lord bring upon them the bit and bridle wherewith God subdues such refractory spirits and at last they must expect the weeping and wailing of hell but he that trusteth in the Lord mercy shall compasse him about that is he shall have comforts and blessings on all sides and shall be preserved from all dangers the Lords protection
distant from it from the farthest parts of the land whither he was glad to retire he would remember God to wit either 1. as looking towards the Tabernacle and by faith in spirit representing to himself Gods gracious presence there whilst he was absent in body or 2. as remembring the great things that God did for his people when he first brought them into the land of Canaan in those places without Jordan where he then wandred up and down and hid himself as namely their victories over Sihon and Og c. or 3. as remembring Gods power faithfulnesse goodnesse and promises Vers 7. Deep calleth unto deep at the noise of thy water-spouts As if he had said When thou dost with great terrour break forth in displeasure against me divers and many overwhelming calamities do fall upon me as if they did call and invite one another to come that they might all together violently rush in upon me or that they might follow thick and close one in the neck of another even as when great slouds or showres of rain do break in upon men and are in danger to overwhelm them and therefore he adds all thy waves and thy billows are gone over me By Gods water-spouts are meant the showres of rain which come pouring down from heaven see the Note Job 38.25 whereto comparing his troubles he covertly acknowledgeth that they came all from God and the noise of these water-spouts is the noise that these showres of rain make when they fall down upon the earth or the claps of thunder that are with and before these showres And as for that first clause Deep calleth unto deep either he alludes therein to the mighty flouds of rain powring down from the clouds above and the streams breaking forth from the fountains of the great deep beneath one calling upon the other as it were that they might together overwhelm a poor creature or to the overflowing of severall rivers after such rains whose waters by that means come together as if they had called upon one another that they might meet in one or rather to the waves of the sea that come tumbling in together or follow close one upon the neck of another as if each wave invited another or else to the many mighty breaches that will be in the sea in a tempest whereinto one after another the ships seem to sink as if they should never rise up again as if one of them called to the other to come in to the swallowing up of such poor weather-beaten vessels according to that of the Psalmist Psal 107.26 they mount up to the heaven they goe down again to the depths their soul is melted because of troubles Vers 8. Yet the Lord will command his loving kindnesse in the day time c. That is He will effectually assure my heart of his love or rather He will with authority and power send deliverance and blessings the fruits and manifestations of his loving kindnesse to me The like expression we have Deut. 28.8 and Psal 44.4 and the ground of it is because if God wills any thing to be done it is enough and because both the angels and all other creatures are ready as it were at Gods command to help his servants and in the night his song shall be with me see the Note Job 35.10 and my prayer unto the God of my life to wit either by way of praising God for that his mercy or by way of seeking farther to God upon the encouragement of that he had already done for him Yet some understand this last clause to be added in this sense that till God did command his loving kindnesse in the day time c. he would follow God with his prayers the known means of obtaining mercies from him Vers 9. I will say unto God my rock Why hast thou forgotten me See the Notes Deut. 32.4 and Psal 13.1 Vers 11. I shall yet praise him who is the health of my countenance Thus he calls God either 1. because God was ever his present and apparent help whom by the eye of faith he did still behold and by experience did find ready at hand to help him and to cause him to see his salvation or 2. because to him only he was to look in expectation of help or 3. because the help that he knew God would afford him would chear up his countenance and clear it from shame and weeping and enable him to hold up his head and shew his face amongst men with courage and comfort PSALM XLIII Vers 1. JVdge me O God and plead my cause c. That is Clear mine innocency and deliver me from mine enemies see the Notes Deut. 32.36 and Ps 35.1 against an ungodly nation to wit Saul and his wicked crew or rather Absalom and his conspirators And accordingly we must understand the following clause O deliver me from the deceitfull and unjust man either indefinitely as spoken of all his unjust and treacherous enemies or particularly of Saul who often pretended fair to him when he sought his ruine or rather of Ahithophel a man of noted subtilty or Absalom who had cunningly stolen the hearts of the people from him and pretended a sacrifice at Hebron when he meant to rise up in rebellion against him For this seems most probable because he speaks vers 3. of going to Gods holy hill to wit mount Sion where the Ark was not in Sauls time unlesse we will say that though David penned this Psalm with reference to his exile in Sauls daies yet he used that expression because he penned it after he was settled in the throne and had removed the Ark to Sion which seems not so probable However doubtlesse he mentions the ungodlinesse injustice and deceitfulnesse of his enemies thereby to move God to pity and help him Vers 2. For thou art the God of my strength That is the God that givest me strength and art my strength See the Note Exod. 15.2 Vers 3. O send out thy light and thy truth c. That is Manifest thy loving kindnesse and favour to me to the chearing of my heart by sending me help and directing me what to doe that so I may come again to thy house where I may enjoy the light of thy presence Word and Ordinances and the truth of thy promises may be made good unto me See the Notes 2 Sam. 22.29 Esth 8.16 Job â—9 â— and Psal 27.1 Yet some would have the accomplishment of Gods promises to be all that is desired in these words O send out thy light and thy truth that is By doing what thou hast spoken cause the light of thy promises to shine forth clearly which now seem to be obscured and overclouded As for the following clause let them lead me let them bring me unto thy holy hill and to thy tabernacles though some hold this is meant of the hill whereon Kiriath-jearim stood whether the Ark was removed in the daies of Samuel 2 Sam. 7.1 yet I rather take it
therein is 1. that they might be hardened in their sins and so might never repent and become righteous or 2. which implyes the same that God would not justify them Let them not come into thy righteousnesse that is Do not pronounce them righteous let them not partake of that righteousnesse or faithfulnesse whereby thou art alwaies certainly wont to absolve and justify those that do truly believe and repent see the Note Psal 51.14 and so it is the same with that which is added in the next verse that they might not be numbered amongst the righteous or 3. which I like the best that they might never come into heaven for that is indeed called righteousnesse elsewhere as Psal 24.5 concerning which see the Note there Vers 28. Let them be blotted out of the book of the living c. That is Let them not be of the number of those that were from all eternity chosen and ordained both to the life of grace and of glory hereafter and accordingly when they die let them be cast into hell as it seems to be more clearly expressed in the following clause and not be written with the righteous Yet withall I conceive that this phrase of blotting them out of the book of the living may also imply a desire that however by outward profession they might be of the number of those that were the Church and people of God and thereupon might accordingly hope and boast that their names were written in heaven yet God would not own them for such yea that God would manifest that they were reprobates to wit either by casting them out of the Church as we see the Jews are not now the people of God but the Gentiles are succeeded in their room or by casting them out into utter darknesse The expression here used is the same with that Ezek. 13.9 concerning the false prophets they shall not be in the assembly of my people neither shall they be written in the writing of the house of Israel c. I know indeed some understand both of being cut off by death But for this and other things see the Note Exod. 32.34 Vers 29. But I am poor and sorrowfull c. That is afflicted and broken-hearted see Psal 40.17 yet some apply it to the poverty and low estate of Christ let thy salvation O God set me on high that is let it set me above the reach of mine enemies see the Note Psal 28.9 But this too some understand of Christs ascension Vers 31. This also c. Having said in the foregoing verse I will praise the name of God c. he adds This also shall please the Lord better then an ox or bullock that hath horns and hoofs and either the drift of these last words that hath horns and hoofs is to set forth what bullock he meant to wit one that was young and tender whose horns began to bud forth and whose hoofs began to harden or one that was for years ripe and fit for sacrifice thereby to set forth that thanksgiving was more acceptable to God then any the choicest sacrifice or else they are added by way of slighting those legall sacrifices of brute beasts in comparison of that reasonable service of praise as if he had said the calves of our lips so the prophet calls our praising God Hos 14.2 is a sacrifice far more acceptable to the Lord then calves or bullocks that have horns and hoofs Vers 32. The humble shall see this and be glad c. See the Notes Psal 34.2 and 40.3 and your hearts shall live that seek God that is your hearts that were in a manner dead within you because of mine or your own sad distresses shall be revived again see the Note Psal 22.26 Vers 33. For the Lord heareth the poor and despiseth not his prisoners That is his servants that are brought into the straights of any distresse by Gods afflicting hand for their sins or those that are persecuted and bound for his sake or for his truth and cause Vers 35. For God will save Sion and will build the cities of Iudah c. David foreseeing by the spirit of prophesy the great calamities that would befall the land and people of Israel in succeeding times doth here foretell for the encouragement of the faithfull that the reformation begun amongst them by the setting up of his throne should be carried on that God would preserve Sion the place of his publick worship with which he begins because the maintenance of Gods worship was the foundation of all their happinesse and that he would cause the whole kingdome to prosper and flourish unto the coming of Christ of whose kingdome his was a type and withall the same he intends also concerning the Church of Christ Gods spirituall Sion see the Note Psal 2.6 that they may dwell there and have it in possession that is that the faithfull Israelites may dwell long in Sion and in the land of Canaan see the Note 2 Sam. 7.10 and that the faithfull may continue in the Church and after this life may dwell for ever in the heavenly Canaan Vers 36. The seed also of his servants shall inherit it c. This must be understood as the former verse 1. of the faithfull Israelites continuing in the land which God had given them and some understand it of the times when the Jews shall be converted to Christ and 2. of the true believers abiding in the Church and at last for ever with God in heaven PSALM LXX Vers 1. MAke haste O God to deliver me c. See the Notes Psal 40.13 c. where we have this whole Psalm almost word for word PSALM LXXI Vers 1. IN thee O Lord do I put my trust c. Many passages in this Psalm make it most probable that this Psalm was composed by David in his old age when his son Absalom was risen up against him see vers 9 and 18. But for the two first verses see the Notes Psal 31.1 2. Vers 7. I am as a wonder unto many c. That is say some Expositours either 1. because thou hast so wondrously advanced me raising me from keeping sheep to sit on the throne of Israel and hast alwaies hitherto so miraculously preserved me or 2. because I walk so strictly and because my waies seem so strange to them in that I restrain my self from that liberty and from those pleasures to which others give up themselves and can so willingly expose my self to so great troubles for conscience sake and then bear them too with patience and chearfulnesse according to that which Peter saith to the faithfull in those times 1 Pet. 4 4· they think it strange that you run not with them to the same excesse of riot or 3. because thou hast now forsaken me who have alwaies served thee so constantly and trusted in thee with so much confidence But I rather conceive the meaning is that because of his uncouth waies and because of the grievous afflictions
spirit thus to doubt of Gods goodnesse and faithfulnesse to his servants but I will remember the years of the right hand of the most High that is the great works which by his almighty power he hath in all ages wrought for the deliverance of his people Though the remembrance of these things hath not hitherto prevailed over my doubts and fears yet doubtlesse when I have seriously laid them to heart they will at length prevail to strengthen my faith and hope in God Vers 11. I will remember the works of the Lord c. That is Though at first this doth not appease my spirit yet I will still and still meditate on the great things God hath done for his people as being abundantly sufficient to comfort me in my sorrows surely I will remember thy wonders of old see the Note Psal 25.6 And hereby he intimates that as we use not to question the love of an old friend that hath been many years faithfull to us so it would be very injurious to question Gods goodnesse and faithfulnesse to his servants which had been approved by experience of many generations in that however he hath afflicted them for a time yet at last he hath alwaies wrought wonderfully for them Vers 13. Thy way O God is in the Sanctuary That is in the Temple or in the Heaven However the meaning is that the works of God are hidden from the eyes of the world as the holy things of the Temple might not be seen by men or which is all one in effect that the works of God are above the reach of humane reason as those things in the heaven are only to be discovered by faith see the Note Psal 36.5 Yet some do otherwise understand this expression as namely that the proceedings of Gods providence amongst his people might be known in the Sanctuary according to that Psal 73.16 17 concerning which see the Note there Vers 15. Thou hast with thine arm redeemed thy people c. To wit after thou hadst suffered them to be in bondage in Egypt for many years together as if thou hadst meant to cast them off for ever for this seems to be alledged to discover his acknowledged weaknesse in those thoughts of his before mentioned vers 7 8 9 the sons of Iacob and Ioseph that is all the tribes of Israel But though some conceive that all the tribes are here called the sons of Ioseph because they were all nourished by Ioseph as a father yet I rather conceive that by the sons of Joseph are only meant the tribes of Ephraim and Manasseh and that they are severally mentioned either by way of honour to Joseph by whose means the whole posterity of Abraham was preserved or out of respect to the future numerousnesse and dignity of the tribe of Ephraim by whose name the whole kingdome of the ten tribes was afterwards called or rather because the sons of Joseph were born in Egypt which the other sons of Jacob were not and yet their posterity and that as two distinct tribes were delivered out of Egypt together with the rest Vers 16. The waters saw thee O God the waters saw thee they were afraid c. That is At thy presence they flew back and were divided the depths also were troubled that is even the deep sea was divided to the very bottome Vers 17. The clouds poured out water c. See the Note Exod. 14.24 thine arrows also went abroad see the Note 2 Sam. 22.15 Vers 19. Thy way is in the sea c. That is Thou canst make a way for thy people through the greatest dangers as appeared by thy leading the Israelites through the red sea and thy foot-steps are not known that is thy wayes in the government of thy Church are not to be discovered by humane reason as that way through the red sea was a way which no man could have thought of or found out when God had carried his people that way there was no following by the track that they left behind them in regard the waters presently returned and covered the ground again so that when the Egyptians would have followed them they could not passe through Vers 20. Thou leddest thy people like a flock c. That is with all possible tendernesse love and unwearied providence And by saying that God led them like a flock he implyes also that it was not by their own arms or strength or wisdome that they were protected from dangers as they went but merely by the watchfull care of God over them By the hand of Moses and Aaron mean and obscure and contemptible men no way likely by so high a hand to have carried the people of God out of the dominions of such a potent prince as Pharaoh was PSALM LXXVIII Vers 1. GIve ear O my people to my law c. That is to my doctrine which from God I shall deliver to you and which must therefore be as a law to you for the ordering of your lives see the Note Psal 1.2 and so the Apostle calls the Gospel which he preached his Gospel Rom. 2.16 As for those words O my people if we look upon this Psalm as composed by David it is no wonder that he should call the Israelites his people he being their king and if Asaph or any other holy man of God composed it he might tearm them his people either as being his country-men as Jeremy doth Jer. 9.2 or as being called of God to be their teacher What may be probably thought concerning the time when this Psalm was composed see in the folloing Notes vers 9. Vers 2. I will open my mouth in a parable I will utter dark sayings of old By the opening of the mouth in Scripture is usually meant a beginning to speak or else to speak after some deliberation sincerely and plainly and freely And some conceive that the relating and applying of ancient histories is here called parables and dark sayings either because as the Apostle saith 1 Cor. 10.11 all these things happened unto them for types or because there are many holy instructions covertly couched under these examples or because the providences that are here related in Gods continued goodnesse to such a stiff-necked people as Israel was must needs be riddles to humane reason But for this see the Notes Numb 23.7 and Psal 49.4 In Matth. 13.35 we find this place alledged by the Evangelist who saith that Christ taught the people in parables that it might be fulfilled which was spoken by the prophet saying I will open my mouth in parables c. But the drift of those words was not to signify that the Psalmist did herein prophesy concerning the manner of Christs teaching his meaning is only this that in regard of Christs teaching by parables that might be well said of Christ which the Psalmist here speaks of himself only these words here dark sayings of old the Evangelist renders things which have been kept secret from the foundation of the world because
said is that Ethan might by the spirit of prophesy thus foretell the desolations that were to come upon the kingdome of Judah But I rather encline to think that the following relation in this Psalm of the dolefull condition of Judahs kingdome is meant of Rehoboams daies for though many expressions therein seem to imply a greater desolation which that kingdome was brought into then that was in Rehoboams time yet if we consider what an astonishment it must needs be to the faithfull in the land to see that kingdome which God had promised should continue in the seed of David to the end of the world so presently torn in pieces by the revolting of ten of the twelve tribes from Davids family to Jeroboam and by the civill wars which followed thereupon and how thereupon the land was invaded and spoiled by Shishak king of Egypt 1 Kings 14.25 and 2 Chron. 12.2 all which Ethan surviving Solomon might live to see it cannot seem strange that Ethan should with respect to those times so bemoan the kingdome of Judah as in a manner lost and ruined in the eye of reason Vers 1. I will sing of the mercies of the Lord for ever c. That is say some Expositours I will sing of the mercies of God which continue for ever which are therefore called the sure mercies of David Isa 55.3 with my mouth will I make known thy faithfulnesse to all generations that is thy faithfulnesse which continues to all generations But I rather conceive that this is spoken in the name of the Church who undertake that they will for ever extoll the mercies and faithfulnesse of God or by the Psalmist in his own name thus I will sing of the mercies of the Lord for ever that is as long as I live or by this Psalm which shall be continued in the Church for ever I will convey the praise of thy mercy to all generations However the drift of the Psalmist in these words is to imply his confidence that God would not cast off his people for ever Vers 2. For I have said Mercy shall be built up for ever c. That is I have concluded on this within my self that however things goe and though it may seem otherwise to the eye of reason for the present yet Gods mercy to the seed of David and to his people Israel shall never fail but shall continue and be carried on to all generations till it be perfected at last in eternall glory thy faithfulnesse shalt thou establish in the very heavens that is though thy promises may seem to fail yet from the heavens thou wilt make good thy faithfulnesse and perform all thy promises or thy faithfulnesse shall be established as surely as the heavens are established and shall be perfected in the glory of thy Saints in heaven Vers 3. I have made a covenant with my chosen c. We must understand this aâ— if it had been expressed thus And the ground of this my confidence is that thou hast said I have made a covenant with my chosen c. for here the Psalmist brings in the Lord asserting the covenant he had made with David because this was that whereon he grounded his confidence mentioned in the foregoing verse I have made a covenant with my chosen I have sworn unto David my servant that is I have made a sure and irrevocable covenant with him to wit concerning the stability of his seed and throne for which see the Note 2 Sam. 23.5 and likewise 2 Sam. 7.12 13. Vers 5. And the heavens shall praise thy wonders O Lord c. That is The angels seeing the wonderfull works thou doest for thy Church shall praise thee for them thy faithfulnesse also in the congregation of thy Saints that is they shall also in the assembly of those holy spirits praise thy faithfulnesse in making good thy promises to thy people see the Note Job 15.15 or the second clause may be understood of the angels publishing the faithfulnesse of God to his saints and servants upon earth But now some by the heavens do understand not the angels only but also the holy servants of God in this world men of heavenly minds and conversations who shall praise God upon earth as the angels do in heaven And some also understand the whole verse of the visible heavens as a place parallel with that Psal 19.1 for which see the Note there adding this that the heavens may be said to praise Gods faithfulnesse in the congregation of the Saints because they are instrumentall in conferring those blessings which God hath promised to the righteous as rain and fruitfull seasons c. which only the Saints do acknowledge to be from God But the first exposition I conceive is the best However the drift of this and divers of the following verses is to shew how safely we may rest upon Gods faithfulnesse in performing what he hath promised to his people and that in regard of his power to doe whatever he pleaseth Vers 6. For who in the heaven can he compared unto the Lord c. To wit among the angels and blessed spirits there who among the sons of the mighty can be likened unto the Lord that is among the mighty ones of the earth see the Note Psal 29.1 Yet this last clause may be also understood of the angels who may be called the sons of the mighty as elsewhere they are termed the sons of God Job 1.6 Vers 7. God is greatly to be feared in the assembly of the Saints c. That is as almost all Expositours understand it in the assembly of the angels even those glorious spirits whose power is so terrible to men do themselves tremble and fear before God and as dreading his Majesty are alwaies obsequiously ready to doe whatever he enjoyns them and to be had in reverence of all them that are about him to wit the angels that are continually about him as souldiers about their generall and servants about their master whom therefore they have all cause to reverence as infinitely excelling them in glory Yet I see not but this may be most probably understood of the Saints on earth to wit that God is greatly to be feared in the assembly of his people in regard of his protecting them and the dreadfull judgements he executes upon their enemies in their defence and to be had in reverence of all them that are about him that is of all his people or as some say of all the heathen round about see the Note Psal 76.11 Vers 8. Who is a strong Lord like unto thee or to thy faithfulnesse round about thee That is Who amongst all those that are round about thee are like to thee for faithfulnesse or rather Who is like unto thee who art faithfull to all that are round about thee or who art every way faithfull who discoverest thy faithfulnesse in all things round about thee or who art clothed with faithfulnesse round about thee as with a garment
Vers 9. Thou rulest the raging of the sea c. To wit by keeping it within its bounds and making it calm at thy pleasure see the Notes Job 9.8 and 26.12 and 38.8 c or thou quellest the pride of tyrants and nations that are like the raging sea But that in these words the Psalmist doth particularly intend Gods dividing the red sea before the Israelites is evident by that which follows vers 10. Vers 10. Thou hast broken Rahab in pieces c. That is Egypt see the Note Psal 87.4 as one that is slain that is thou hast broken the Egyptians with a deadly blow destroying them with the waves of the sea as when a man is slain with a sword and with as much ease as a man is slain Vers 12. The North and the South thou hast created them Tabor and Hermon shall rejoyce in thy name As if he had said All parts of the world East West North and South were created by thee and do chearfully serve and praise thee their creatour for Tabor a mountain in the West of Canaan and Hermon in the East are here put for the East and West Vers 14. Iustice and judgement are the habitation of thy throne c. That is Thy throne is seated in the midst of justice and judgement thou dost order all things with most exact justice both by way of protecting and blessing thy people and by way of punishing thine and their enemies Or if we read it as it is in the margin Iustice and judgement are the establishment of thy throne then the meaning is that Gods kingdome on earth is upheld and magnified and made conspicuous in the world by his justice and judgement Mercy and truth shall go before thy face that is they shall be continually with thee and in thy presence see the Note Psal 85.13 Vers 15. Blessed is the people that know the joyfull sound c. That is who though they be in never so great distresse and danger yet they can rejoyce in that God is graciously present amongst them as their God and king and so can quietly rest on his favour and protection for in this expression the Psalmist alludes to the sounding of trumpets that was used amongst the Israelites upon divers occasions in the time of the Law that still as a sign of Gods favourable presence amongst them which who so understood they could not but exceedingly rejoyce therein for which see the Notes Numb 10.2 9 10 and 23.21 Yet withall consequently hereby must needs be implyed the happinesse of those that enjoyed the holy solemn assemblies of Gods people and that understanding the meaning of those sacred signs there used were refreshed with those spirituall joys that were signifyed thereby They shall walk O Lord in the light of thy countenance that is they shall rejoyce in thy favour see the Notes Psal 4.7 and Numb 6.25 26. through thy favour they shall go on prosperously in all their waies Vers 16. In thy Name shall they rejoyce all the day c. That is They shall continually rejoyce in thee or in thy favour and the daily effects thereof or in that they are thy people called by thy name and in thy righteousnesse shall they be exalted that is through thy faithfulnesse or in the confidence of thy faithfulnesse to them their spirits shall be lifted up with joy or they shall be encouraged against all adversities and enemies or through thy faithfulnesse they shall prosper flourish and become eminently great above others Some also understand this of the imputed righteousnesse of Christ to wit that thereby they shall be spiritually and eternally exalted Vers 17. For thou art the glory of their strength c. That is Thou givest them that strength whereby they glory and triumph over their enemies or whereby they become glorious or thou dost make thy self glorious in their strength or the glory of their strength consists in this that thou art their strength and in thy favour our horn shall be exalted see the Notes 1 Sam. 2.1 Vers 18. For the Lord is our defence c. Or as it is in the margin of our Bibles our shield that is our king see the Note Psa 47.9 is of the Lord that is the Lord made him king he did not exalt himself to that dignity which is more plainly expressed in the next words and our king is of the holy one of Israel see the Note Psal 71.22 And all this is meant of David but principally of Christ see the Notes 1 Sam. 16.1 Vers 19. Then c. That is When thou hadst appointed David to be king as was touched in the foregoing verse for the good of thy people thou spakest in vision to thy holy one to wit Gad or Nathan 2 Sam. 7.4 5 c. or rather to Samuel 1 Sam. 16.1 and saidest I have laid help upon one that is mighty that is I have set apart one to be king for the help of my people whom I have furnished with eminent gifts and graces of my spirit and so have made him a mighty man of valour wisedome every way exceeding able for that government and service I have exalted one chosen out of the people that is out of the common sort of people But all this with that which follows is chiefly meant of Christ see the Notes 1 Sam. 16.1 and Deut. 17.15 Vers 20. I have found David my servant c. And so Christ who is also called David Ezek. 34.23 is tearmed Gods chosen servant Isa 42.1 with my holy oyl have I anointed him see the Notes 1 Sam. 16.1 and Psal 45.7 Vers 21. With whom mine hand shall be established c. That is I will be so with him that I will never forsake him mine arm also shall strengthen him that is my full power not mine hand only but mine arm also shall be put forth for his help Vers 22. The enemy shall not exact upon him c. To wit by forcing taxes or tributes from him or otherwise oppressing him in his estate nor the son of wickednesse afflict him that is they shall not prevail over him how bold and desperate soever they be But now as we referre this promise to Christ it must be understood of his triumphing over all the enemies he grappled with see the Note 2 Sam. 7.10 Vers 24. But my faithfulnesse and my mercy shall be with him c. That is He shall be faithfull mercifull which shall be the chief ornaments of his kingdome or rather I will make good my promises to him notwithstanding his infirmities wherein mercy shall be shewed him and in my name shall his horn be exalted that is in the confidence of my help and favour he shall lift up his head with courage or rather by me or to the end my name may be glorified shall his kingdome be advanced and chiefly was this accomplished in the transcendent glory of Christs kingdome but see also the Notes Psal 20.1 and
people or commonwealth by themselves but that he would make a nation of Moses Numb 14.12 15 though afterwards upon the intercession of Moses he determined to destroy those only that had then murmured and to bring their children into the promised land Vers 28. They joyned themselves also unto Baal-Peor c. That is Forsaking the Lord their true husband they did adulterously prostitute themselves to Baal-Peor as if he had been their husband as indeed Baal signifyeth a Lord or husband Yet haply the rather is this expression here used because they did also commit fornication with the daughters of the Idolaters But see the Notes also Numb 25.1 2 3. And ate the sacrifices of the dead that is the sacrifices that were offered to dead stocks and stones instead of the living God or to Idols that were memorials of some that had been famous men amongst them long since dead and gone Vers 31. And that was counted unto him for righteousnesse c. The meaning is that God did approve of this fact of Phinehas though it was done without the warrant of any ordinary authority and that of his free grace he was pleased with it And accordingly the drift of the following words unto all generations for evermore is to shew that Gods acceptance of this noble act of his was testifyed unto all generations by conferring the high priesthood upon him and his posterity for ever see the Notes Numb 25.12 13. Vers 37. Yea they sacrificed their sons and their daughters unto devils See the Notes Lev. 17.7 and 18.21 and 2 Kings 16.3 Vers 39. Thus were they defiled with their own works c. To wit as a whore is defiled with her whoredomes as the following words expound it and went a whoring with their own inventions for which see the Note Judg. 2.17 Vers 47. Save us O Lord our God and gather us from among the heathen c. As if he had said Seeing thou hast thus in all ages been gracious to thy people notwithstanding their many provocations afford us we beseech thee the like favour in our captivity and dispersion But see also the Notes above vers 1. and 6. and 1 Chron. 16.35 Vers 48. Blessed be the Lord c. See the Note above vers 1 and let all the people say Amen praise ye the Lord see the Note Psal 41.13 PSALM CVII Vers 2. LEt the redeemed of the Lord say so c. The drift of this Psalm is to set forth Gods praise in regard of his wonderfull providences towards all mankind and first by shewing how miraculously he preserves them in the severall streights whereinto they often fall And accordingly the Psalmist doth in the first place relate how miraculously the Lord doth often deliver poor pilgrims and travellers when loosing their way or wandring up and down in strange countreys and in desart places they fall into great dangers For that these are the redeemed of the Lord whom here he invites to praise the Lord is evident in the following description of their miseries vers 4 5. where he speaks of their wandring up and down in wildernesses hungry and thirsty c. to wit such as travelling into forreign parts for merchandise or any other occasions or being banished or otherwise driven by force out of their own countreys do loose themselves in desolate wildernesses and so are in danger to fall or do fall into the hands of robbers or other enemies that surprize them and make slaves of them and yet are afterwards by the mighty power of God delivered from all these miseries for with reference to their falling into the hands of such enemies is the last clause added Let the redeemed of the Lord say so whom he hath redeemed from the hand of the enemy Vers 3. And gathered them out of the lands from the East and from the west from the North and from the South In the Hebrew it is and from the sea whereby though usually in the Scripture the west is intended and that because the mediterranean sea lay on the west of Judea yet here by the sea the South is meant and that because both the red sea and the great Ocean lay Southward of Judea But that which is chiefly observable for the understanding of these words is 1. that the Lord is said to have gathered these lost pilgrims or travellers that are here stirred up to praise his name because he fetcheth them in from their banishment their wandrings or captivity to their own countrey or some place of abode or some place where they may be furnished with things necessary for them and 2. that it is said that he gathered them out of the lands from the East and from the west c. to imply that God doth this in all quarters of the world that we might not think that he speaks only of the desarts of Judea he shews that by the speciall providence of God men are delivered often out of these streights all the world over Vers 4. They wandred in the wildernesse in a solitary way c. That is having lost their way which they might easily doe in those sandy desarts where the winds do usually blow the sands over the waies where men have gone they wandered up down not knowing which way to goe they found no city to dwell in that is no place where they might make their abode or no place inhabited by men amongst whom they might find any direction or refreshing Vers 5. Hungry and thirsty c. To wit because having spent their provision by reason of their long wandring up down after they had lost their way no new supply in those solitary desarts was to be had no not so much as of water to quench their thirst which in those hot places must needs be great their soul fainted in them that is they were continually ready to faint not only through weaknesse and wearinesse but also through grief and anguish of spirit Vers 6. Then they cried unto the Lord c. This is meant not only of the faithfull people of God for the Psalmist speaks here of the providences of God towards all mankind but of all men in generall who being in great streights are wont by the very instinct of nature to cry unto God for help yea and God often hears the cries of such men both for the clearer discovery of his own goodnesse and the fuller conviction of their spirits Vers 9. For he satisfyeth the longing soul c. That is he satisfyeth the thirsty with drink which they longed for and filleth the hungry soul with goodnesse that is with good food see the Note Psal 103.5 And thus these two clauses have clear reference to that vers 5. hungry and thirsty c. Vers 10. Such as sit in darknesse c. This is the second instance which the Psalmist gives of Gods wonderful deliverances namely of his delivering those that are in prison bondage Such as sit in darknesse that is in dark prisons
time under great distresse and heavinesse and yet then God brings them into a prosperous condition again or gives them much joy after their heavinesse 2. when God keeps them free in times of some common calamity and 3. when they are inwardly cheared with the consolations of Gods spirit even in their greatest afflictions Wicked men even in the sun-shine of their greatest prosperity not having any assurance of Gods favour are indeed under darknesse and in their distresses they are quite overwhelmed with sorrow but then the man that fears God is full of joy through the light of Gods countenance shining into his heart even under the darknesse of his saddest calamities see the Note Esth 8.16 As for the following words he is gracious and full of compassion and righteous though many Expositours hold that they are spoken of God and that herein a reason is given why unto the upright there ariseth light in darknesse namely because God is gracious yet methinks the dependance of this clause upon the foregoing words shews clearly that it is spoken of the upright man there mentioned this being the reason given why light ariseth to the upright in darknesse namely because the upright man is gracious c. Vers 5. A good man sheweth favour and lendeth he will guide his affairs with discretion It is in the Hebrew with judgement that is justly and judiciously see the Note Psal 25.9 But in our Bibles it is rendered with discretion which consists in many things as in ordering his affairs and estate with such frugality and wisedome that he may still have to give to the poor in considering when and where it is fit to give and when and where to lend in not being too prodigall nor too penurious in proportioning his charity according to the persons to whom he affords it and many other particulars of the like nature Vers 6. Surely he shall not be moved for ever See the Notes Psal 15.5 and 16.8 and 55.22 Vers 9. He hath dispersed c. To wit by distributing his alms amongst many and that with a full hand and chearfully as the husbandman scatters his seed when he sows his land And so though his alms be given away yet his righteousnesse remains as it followeth in the next words he hath given to the poor his righteousnesse endureth for ever for which see the Note above vers 3. His horn shall be exalted with honour see the Notes 1 Sam. 2.1 and 2 Sam. 22.3 Vers 10. The desire of the wicked shall perish This may be understood generally of Gods frustrating all the carnall desires of wicked men yet because in the foregoing words the Psalmist speaks of their fretting at the prosperity of the righteous The wicked shall see it and be grieved c. it is most probable that these words are also more particularly meant of the disappointment of all the plots and devices which the wicked desired to have effected for the ruine of the righteous PSALM CXIII Vers 1. PRaise O ye servants of the Lord. The Levites may hereby be more peculiarly intended whose speciall office it was continually to sing forth the praises of God but all the faithfull servants of God may be comprehended Vers 3. From the rising of the sun unto the going down of the same the Lords Name is to be praised That is all the world over to wit because the glory of God is manifestly discovered in his works all the world over Yet herein may also be implyed that all nations were to have the glory of God in the work of mans Redemption discovered unto them by the preaching of the Gospel Vers 4. The Lord is high above all nations c. See the Note Psal 97.9 A chief thing intended is that God far excels in his majesty and glory all the great ones that are in the world And his glory above the heavens see the Note Psal 8.1 Who is like unto the Lord c. See the Note Exod. 15.11 Vers 6. Who humbleth himself to behold c. That is to undertake the care and government of the things that are in heaven so that as glorious creatures as the angels are it is an abasement to the most high God to mind or regard them and in the earth yea the meanest of them as is expressed in the following verse He raiseth up the poor out of the dust c. Vers 8. That he may set him with princes even with the princes of his people Where it is a greater honour to be a prince then to be a prince elsewhere and a greater advantage in other regards because of Gods speciall favour to them above other princes and the great things that God usually doeth for his people above other nations Vers 9. He maketh the barren woman to keep house c. To wit by giving her many children thereby to make up a full family see the Note Psal 68.6 PSALM CXIV Vers 1. WHen Israel went out of Egypt the house of Iacob from a people of a strange language See the Note Psal 81.5 Vers 2. Iudah was his Sanctuary c. That is The children of Israel the chief of the tribes being here put for the whole body of the people became a holy people unto the Lord being sanctified and set apart from all other nations to be a peculiar people unto himself in whom he would be glorified amongst whom he would make himself known be worshipped and served as in his temple and Sanctuary according to that 2 Cor. 6.16 ye are the temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people and Israel his dominion that is they became a people subject unto his dominion over whom he would rule as their king by his word and spirit And this is said to have been done when God brought the Israelites out of Egypt because then by the many miracles which God wrought for them he made it manifest that he had taken them to be a peculiar people unto himself and because by that great work of their Redemption he had indeed purchased them to be his people Vers 4. The mountains skipped like rams and the little hills like lambs That is At the giving of the Law the mountainous tops of Sinai and Horeb and the little rising hills therein or the mountain of Sinai and other adjacent mountains and hills did move and shake as apparently as when the rams and lambs in a flock do leap and skip and therefore it is said Exod. 19.18 that the whole mount quaked greatly see also the Note Psal 29.6 Vers 7. Tremble thou earth at the presence of the Lord at the presence of the God of Iacob Having demanded in the foregoing verse why the mountains skipped like rams c. here the Psalmist as by way of answering that question adds these words Tremble thou earth at the presence of the Lord c. as if he had said Surely it
befell him proceeded from the wrath and displeasure of the Lord against him Vers 6. The Lord preserveth the simple c. That is say some Expositours those that are plain-hearted and do sincerely and simply mean what they professe and this indeed David might well speak with reference to himself who plainly meant what he professed and did not cunningly intend any hurt unto Saul whilst he professed all fidelity to him But rather I conceive that by the simple here are meant those that lye open to injuries and are easily circumvented and that when they are in danger and trouble are not cunning to work out their deliverance as many worldly men are but are wont only with a simple quiet mind to commit their cause to the Lord and to seek and wait for help from him as children that being helplesse in themselves do wholly rest upon their parents for help And this he speaks as from his own experience I was saith he brought low not knowing which way to help my self and be helped me Vers 7. Return unto thy rest O my soul That is Be no longer disquieted but rest thy self quietly as thou hast formerly done upon Gods promises and fatherly providence and that upon the experience thou hast now had of Gods goodnesse to thee for the Lord hath dealt bountifully with thee They that conceive this Psalm to have been composed after David was delivered from the insurrection of his son Absalom do otherwise understand this clause to wit that now he might expect to rest quietly in his throne again and peaceably to enjoy the liberty of Gods Sanctuary as he had formerly done But the first exposition is clearly the best Vers 8. For thou hast delivered my soul from death mine eyes from tears and my feet from falling See the Note Psal 56.13 Vers 9. I will walk before the Lord in the land of the living That is say some Expositours I will daily serve the Lord in his Tabernacle as long as I live here in this world see the Note Psal 27.13 But what is rather meant by walking before the Lord see again in the Note Psal 56.13 Vers 10. I believed c. To wit that God would make good his promise to me or particularly that God would deliver me out of those streights I was in therefore have I spoken to wit that which he had said before vers 4. O Lord I beseech thee deliver my soul or therefore have I spoken that is therefore have I so often spoken of the promises that God had made to me and made open profession of my confidence therein or it may be spoken with reference to that which he had said before in this Psalm concerning Gods goodnesse and faithfulnesse to his poor servants vers 5 6 I believed that is when I saw how miraculously God had delivered me my faith was strengthened thereby and hence hath proceeded this confession which I have here made of my confidence in God And indeed in the 2 Cor. 4.13 where the Apostle cites these words he seems rather to apply them to speaking by way of confession then by way of invocation We having the same spirit of faith according as it is written I believed and therefore have I spoken we also believe and therefore speak c. As for the following words I was greatly afflicted they are added to shew that he was in great distresse even at that time when he did thus call upon God or encourage himself in his promises Vers 11. I said in my haste c. See the Note Psal 31.22 All men are liars that is prone to lie and to deceive those that rely upon their words and this it is thought David spake in reference to the prophets Samuel especially who had anointed him and promised him the kingdome and that he doth here acknowledge it purposely to shew how unworthy he was of the mercy which God had afforded him and that by this discovery of his own wickednesse he might the more magnify Gods goodnesse Vers 13. I will take the cup of salvation c. That is I will offer unto the Lord a peace-offering of praise or I will praise the Lord in a solemn and joyfull manner for the ground of this expression I will take the cup of salvation was either because in those peace-offerings they were alwaies wont to pour out a drink-offering unto the Lord or because when the sacrificer came to feast with his family and friends on his peace-offerings the custome was that he took a cup in his hand and having used a certain form of blessing God for that mercy or deliverance which God had afforded him he drank and then caused the cup to passe round to all the rest and upon this ground it seems they called this cup the cup of salvation or the cup of blessing And indeed even to this custome Christ may seem to have had some respect in the institution of his last supper the cup whereof therefore is called by the Apostle the cup of blessing 1 Cor. 10.16 Vers 15. Precious in the sight of the Lord is the death of his Saints This is added as a reason why he would praise the Lord namely because by the experience of the Lords preserving him he had found what precious account God makes of the lives of his faithfull servants Precious in the sight of the Lord is the death of his Saints that is he doth not make light of their deaths but their lives are very precious in his sight even after their death he esteems them as his jewels But see the Note Psal 72.14 Vers 16. I am thy servant and the son of thy handmaid c. See the Note Psal 86.16 thou hast broken my bonds that is thou hast delivered me out of all my streights and dangers or from the thraldome whereinto mine enemies would have brought me PSALM CXVII Vers 1. O Praise the Lord all ye nations c. That the Psalmist speaks this as foreseeing and foretelling that all nations should by Christ be joyned to the Jews and become his people is evident because the Apostle Rom. 15.11 doth expresly alledge this place to prove the calling of the Gentiles PSALM CXVIII Vers 1. O Give thanks unto the Lord c. It is evident by many passages in this Psalm especially by those expressions vers 22 23 and 24. The stone which the builders refused is become the head stone in the corner c. that it was composed to be sung in some solemn and festivall assembly of the people and that when David was newly settled on the throne of Israel And therefore it is by almost all Expositours judged most probable that it was penned when after the death of Ishbosheth all the tribes of Israel had anointed him to be their king he had vanquished the Philistines that at the same time had invaded the land thereupon he gathered the chief of the people together that he might give thanks unto the Lord withall that
marvell though they care not what mischief they doe me Vers 151. Thou art near O Lord c. That is As mine enemies are near to mischief me so thou art near to help me to destroy mine enemies all thy commandements are truth to wit the commandements together with the promises threatnings annexed as if he should have said therefore I know thou art near unto me Vers 152. Concerning thy testimonies I have known of old c. That is from my tender years or from the first time that I began to study them or I have known by experience of old even in all foregoing ages that thou hast founded them for ever that is that thou hast ordained them to stand firm for ever see the Notes Psal 111.7 8. Vers 155. Salvation is far from the wicked for they seek not thy precepts That is so far they are from keeping them that they do not so much as desire to know them nor endeavour to keep them therefore I know that thou wilt not take part with my wicked enemies against me but wilt protect me from their rage or seeing salvation is far from them that seek not thy precepts therefore teach me thy law that I may not be in this danger Vers 159. Consider how I love thy precepts This may have particular reference to those words in the foregoing verse I beheld the transgressours was grieved because they kept not thy word as if from hence he would desire God to take notice how unfeignedly he loved Gods precepts Vers 160. Thy word is true from the beginning c. That is from the beginning of the world or ever since thou didst make known thy word to thy people it alwaies was unquestionably true And then that it should alwaies continue so to be is affirmed in the next clause and every one of thy righteous judgements endureth for ever for which see the Notes above vers 89. 142. Psal 111.7 8. Vers 161. Princes have persecuted me without a cause c. To wit such as by their power were able to crush him therefore are usually most feared such as by their place should have been rather a refuge to him to be injured by such men can least endure but my heart standeth in awe of thy word to wit in that I am afraid to doe any thing contrary to thy law for fear of these my persecutours in that I dare not take liberty to doe evil to them as they doe to me Vers 162. I rejoyce at thy word as one that findeth great spoil The ground of this expression is because the joy of such men is indeed alwaies exceeding great that having been a while before in danger of losing their own lives are suddenly not only advanced in their spirits with the honour of a glorious victory but also greatly enriched with the spoils of their enemies And the sitter this expression was for David because he had been a great warriour and because besides he had found the word very advantageous to him in his spirituall warfare Vers 163. I hate abhorre lying c. That is all false speaking hypocrisy yea every false way contrary to the word of God see the Note above vers 29 hence is the next clause opposed thereto but thy law do I love Vers 165. Great peace have they which love thy law c. That is All things shall goe prosperously with them nothing shall offend them that is nothing shall hurt them Or thus Great peace have they which love thy law that is they shall enjoy great quiet of mind peace of conscience as knowing the filial affection which they bear to thy word and being thereby assured of thy love and favour to them nothing shall offend them that is nothing shall trouble or disquiet them This last clause is in the Originall they shall have no stumbling-blocks so the meaning may be that those things which prove stumbling-blocks to others to make them fall into sin shall not by reason of the great respect which they bear to Gods law prove so unto them But then this must be understood of such a stumbling falling as ends in a finall apostacy for otherwise the best may fall into sin Vers 168. I have kept thy precepts thy testimonies for all my waies are before thee This he addeth either 1. by way of calling God to witnesse concerning the truth of that which he had said or 2. as a reason why he was so carefull to keep Gods precepts or 3. to set forth his sincerity in keeping Gods commandements to wit that he did it not that he might approve himself to the eye of man but that he might approve himself to God Vers 172. My tongue shall speak of thy word c. That is I shall not only sing forth thy praise but I shall also speak of thy word to the edification of others for all thy commandements are righteousnesse that is they are most righteous even the only perfect rule of righteousnesse consequently fit to be observed of all men the only means of reforming the unrighteousnesse of men from hence also he would imply that therefore he would teach others therein or that therefore he would extoll them declare to others how righteous they were or they are exceeding faithfull therefore I will declare the faithfulnesse of thy word and teach others to trust in it Vers 173. Let thine hand help me c. To wit in my seeking to know keep thy precepts or by delivering me out of my dangers and miseries or out of the hands of my enemies Vers 175. Let my soul live c. See the Note above ver 116 it shall praise thee to wit all my days let thy judgements help me that is by thy judgements executed upon mine enemies help me out of my troubles dangers But because in this Psalm by Gods judgements Gods laws are usually meant the meaning of this clause may be this Let thy judgements help me that is Let thy promises made to me in thy word be accomplished for my help or Let my integrity and sincere endeavour to keep thy judgements be for my help or lastly Let thy word help me in the praising of thy great name for that indeed went immediately before this clause Let my soul live and it shall praise thee and let thy judgements help me Vers 176. I have gone astray like a lost sheep c. To wit in regard of his wandring up down from one place to another in the time of his exile when he was shut out as it were from the Church the sheep-fold of Gods people or in regard of his going astray through infirmity from the ways of Gods commandements whereupon he desires the Lord his shepheard to seek him out bring him home again into the right way whenever he should thus goe astray seek thy servant and the reason he gives in the next
had overwhelmed us the stream had gone over our soul See the Notes 2 Sam. 22.5 Psal 32.6 69.1 Vers 6. Blessed be the Lord who hath not given us as a prey to their teeth This phrase implyes 1. that the mightiest enemies of Gods people cannot prevail over them even in their greatest weaknesse unlesse the Lord deliver them into their hands 2. that this because of their sins God in his justice might now have done but that of his mercy he was pleased to spare them Vers 7. Our soul is escaped as a bird out of the snare of the fowler See the Note Psal 91.3 PSALM CXXV Vers 1. THey that trust in the Lord shall be as mount Zion which cannot be removed c. The meaning is that as mount Zion stood fast could not be overturned though the winds on every side should blow with never such violence upon it so the Church shall never be overthrown but in the midst of all the changes confusions that are in the world all the persecutions that are raised against her she shall stand fast and continue for ever and so shall it be with every faithfull member of the Church in regard of their constant perseverance in the right way unto eternall salvation Only we must know that because mount Zion was a type of the Church therefore the Psalmist sets forth the stability of the Church by the stedfast standing of mount Zion rather then of any other mountain Vers 3. For the rod of the wicked c. That is the persecution oppression of wicked men the rod whereby they scourge beat Gods faithfull servants or the rod scepter the tyrannicall government of wicked men shall not rest upon the lot of the righteous that is upon the Church or upon their substance inheritance lest the righteous put forth their hands unto iniquity that is say some lest they stretch forth their hands in praying to idols or for it is not safe so to limit the words lest by the prosperity of such wicked men they be tempted to partake with them in their sins or lest through despair or faint-heartednesse fear of suffering they yield to doe any thing that is evil or take any unlawfull course to help themselves And indeed that phrase of putting forth their hands unto iniquity seemes to imply either some sly close secret stealing forth of mens hands as it were to do something that is evil thereby to avoid suffering or some sodain reaching forth their hands being overborn by the violence of temptation to some unlawfull way of securing themselves even as men ready to fall or sink in the water will sodainly catch at any thing that is within their reach to save themselves Vers 4. Doe good O Lord unto those that be good c. This may be understood more particularly as in reference to what was said in the foregoing verse of Gods sending them such seasonable deliverance from the oppression of wicked men that they might not put forth their hands unto iniquity Vers 5. As for such as turn aside unto their crooked waies the Lord shall lead them forth with the workers of iniquity c. That is God shall cut them off destroy them yea at the last judgement separating them from his elect people he shall cast them together with other reprobates into the pit of hell for in this expression the Lord shall lead them forth c. there is doubtlesse an allusion to that usuall custome of leading forth malefactours in publick from the place of their imprisonment to the place of execution But what is meant here by those that turn asside unto their crooked waies why is it said that they shall be led forth with the workers of iniquity I answer that this may be probably expounded severall waies as 1. that those cunning hypocrites that professe themselves to be of the number of Gods people make a shew of religion and yet the whilst do secretly turn aside into the crooked waies of any base sinfull practises shall be punished no lesse then those that are openly profane yea no lesse then the heathen that are professedly workers of iniquity or 2. that those that forsake the waies of righteousnesse turn aside into the crooked waies of wickednesse shall be destroyed no lesse then those that have alwaies given up themselves to work iniquity or 3. which I like the best because it best agreeth with that which went before vers 3 4. that those that in times of persecution when the rod of the wicked is upon the lot of the righteous shall for fear or hope of favour deny the faith or take any other crooked sinfull way to secure or advance themselves shall be punished as workers of iniquity no pretence of the temptations by means whereof they were seduced shall keep them from being numbred amongst workers of iniquity nor from being punished as such for this expression the Lord shall lead them forth with the workers of iniquity is to the same effect with this the Lord shall punish them as workers of iniquity as if we should say They that secretly filch away other mens goods the judge shall punish them with thieves And as for that last clause but peace shall be upon Israel therein is this covertly implyed that the destruction of such hypocrites shall tend to the peace of the truly faithfull PSALM CXXVI Vers 1. WHen the Lord turned again the captivity of Zion c. That is When the Lord brought the Jews back from Babylon into their own countrey we were like them that dream the mercy seemed so incredible so far above all hope and expectation that at first we could scarce tell whether it were so indeed or whether we were not all the while in a dream as it is said of Peter when the Angel had carried him out of prison Act. 12.9 that he wist not that it was true which was done by the Angel but thought he saw a vision And indeed that a heathen king should of his own accord send home Gods captived people into their own land that with a charge to build again the city Jerusalem and the Temple therein a command to his subjects to afford them all requisite accommodations thereunto giving them likewise all the vessels of the Temple with great riches besides it was a matter of great wonder the people here do observe it to shew what great cause they had to blesse God for it Vers 2. Then was our mouth filled with laughter our tongue with singing See the Note Job 8.21 The time was when they hung up their harps upon the willows could not sing for bitternesse of spirit How shall we sing say they the Lords song in a strange land see Psal 137.2 4 but now they had taken them down again and could sing Psalm upon Psalm and were never weary of singing Then said they among the heathen The Lord hath done great things
That is to those that do with honest upright hearts use all holy means to find out the meaning of them so thereupon God doth enlighten them takes away that vail of ignorance that is naturally upon the hearts of all men It is want of understanding in us so of diligence in searching into the knowledge of them if they seem dark and obscure Vers 10. Receive my instruction not silver c. That is rather then silver as the following clause explains it knowledge rather then choice gold Yet withall this may imply that unlesse men take off their affections from an over-eager pursuit after worldly riches they will never mind wisdome as they ought to doe Vers 12. I wisdome dwell with prudence c. As if he should have said we are never asunder So that this expression doth imply 1. that Christ hath both wisdome prudence essentially in him 2. that by his word spirit he doth teach men prudence to carry themselves prudently that is discreetly circumspectly in all their waies It may be translated I wisdome dwell with subtlety for which see the Note chap. 1.4 And find out knowledge of witty inventions that is I suggest to men all those inventions whereby they contrive the effecting of any good to themselves whereby they may doe things cautelously and prudently according to the will of God or may doe well in the best manner wherein the wit as it were of religion appeareth Vers 13. The fear of the Lord is to hate evil c. And this is added here because the fear of the Lord is the fruit the first chief part of wisdome see the Notes chap. 1.7 Psal 111.10 pride and arrogancy which is first mentioned because it is the root of all vices and the evil way that is every sinfull practise and custome and the froward mouth do I hate see the Note chap. 6.12 As if it had been said And consequently I teach others to hate them and am the fountain from whence every good grace must flow into their souls See the Note also Psal 45.7 Vers 14. Counsell is mine c. Whence it is said of Christ Isa 9.6 his Name shall be called wonderfull Counsellour All policy that is not from Christ and according to the word of God is no better then folly and sound wisdome see the Note chap. 2.7 I am understanding that is I give men understanding or I teach men prudently to effect what by good counsell hath been well contrived Yet the phrase is here changed he saith not Understanding is mine but I am understanding to shew that understanding is essentially and perfectly in Christ As for the last clause I have strength either it may be meant 1. of that almighty power that is in Christ whereby he is able to doe whatsoever he pleaseth and whereby he hath conquered hell and death sin or 2. of that spirituall strength that fortitude and magnanimity strength of grace which by the word spirit of Christ men attain whereby they are enabled to bear all afflictions and to resist all temptations and to carry themselves in all things as strong Christians or 3. that divine assistance whereby they accomplish the greatest enterprises which upon due consultation they have resolved upon Vers 15. By me kings reign c. This is ascribed to wisdome 1. because all government is the ordinance of Christ the son wisdome of the Father 2. because by his providence they are advanced to the throne and that many times too for that excellent measure of wisdome which he hath given them by his providence they are supported protected in their places 3. because by the wisdome which he gives them they govern the people prudently justly successefully by his providence they are prospered in their enterprizes princes decree justice that is they make just laws and pronounce just sentences when they sit in the judgement-seat And now by all this may be also implyed that if the great ones of the world have so much advantage from wisdome much more may others expect the like in their private affairs Ves 17. I love them that love me c. The meaning is that they who heartily affect wisdome shall find her ready to impart her self to them according to that which followeth in the next clause and they that seek me early shall find me And though it be true that Christ loveth us before we can love him 1 Joh. 4.19 We love him because he first loved us yet it is true also that when we love him the more we love him the more he loveth us Vers 18. Riches and honour are with me c. See the Note chap. 3.16 yea durable riches and righteousnesse And this is added either to shew that even the outward wealth honour which wisdome confers upon men are better then the riches honours of worldly men and that because that which she confers is ever gotten with righteousnesse is therefore durable whenas theirs are usually gotten by injustice wickednesse and so continue not long with them or else to shew that besides outward riches and honour he gives also durable riches or that the riches and honour which he intended in the first clause was not the riches honour of this world but riches which were durable even spirituall eternall riches and honours And by righteousnesse which is particularly added may be meant either the imputed righteousnesse of Christ or the righteousnesse of mens lives and conversations Now this last exposition seems to agree best with the following verses Vers 19. My fruit is better then gold c. See the Note chap. 3.14 If we understand this not of the gain of wisdome but of that which is gotten by wisdome then hereby may be meant the righteousnesse mentioned in the foregoing verse or more generally both remission of sins and sanctification and a holy conversation here and eternall life hereafter Vers 20. I lead c. It is in the Original I walk but the meaning is I cause men to walk in the way of righteousnesse in the midst of the paths of judgement to wit where there is no danger of erring or without turning aside to the right hand or to the left And the drift of this is to shew either that the riches which wisdome gives are not gotten by unrighteousnesse as wicked mens are or rather that this is or this brings men to that durable riches before spoken of or that fruit of wisdome which is better then gold c. as it is in the foregoing verse Vers 21. That I may cause those that love me to inherit substance c. Some Expositours conceive that under this word substance even worldly riches are comprehended to wit when they are well gotten so continue with men are enjoyed with contentment which last they take to be implyed in those last words I will fill their treasures But
people But then where there is want of people the contrary may be said in every regard Vers 29. He that is slow to wrath is of great understanding c. To wit because much wisdome is required for the subduing of mens corrupt passions that are so hardly tamed but he that is hasty of spirit exalteth folly that is he discovereth himself to be a man of great folly or he maketh his folly conspicuous that all men may see it as things lift up are the more easily seen by many but see the Note above vers 17. Vers 30. A sound heart is the life of the flesh c. This may be spoken in allusion to the heart in a mans body so the full meaning of the words may be this that as when that principall part of mans body the heart is sound incorrupt it makes the whole body lively healthfull so when the mind is sound that is free from all sinfull passions which are the morall sicknesses and distempers of the soul particularly from envy as the opposite clause implyeth even this also through Gods blessing the quiet and joy which it works in those that have it Prov. 17.22 doth render the whole body vigorous healthfull and so to appear outwardly and consequently it lengthens mens lives yea it hath this effect in those that are of the weakest tenderest constitution for this some think may be implyed in the word flesh But envy the rottennesse of the bones as if he had said A rotten heart full of envy doth on the contrary waste and consume the strongest bodies see the Notes chap. 12.4 and Job 5.2 Vers 31. He that oppresseth the poor c. That is that any way wrongs him though it be but by neglecting to relieve him out of a base esteem that he hath of him not regarding though he perish in his wants for that this is implyed the opposite clause sheweth reproacheth his maker to wit 1. because it is a wrong to the Creatour when his creature is wronged especially a man that is made after Gods own image which the poor man is as well as the rich 2. because it is God that hath made him poor and the oppressing of those that God hath put into a poor condition is a base perverting of the wise providence of God in making some rich some poor which God hath done for many holy ends and purposes and it imports as much as if one should think that God made them poor that the rich might crush and oppresse them 3. because by oppressing the poor he doth as it were set himself at defiance against God who hath promised to protect them or at least carrieth himself as if he thought that God could not or would not maintain their cause against him But he that honoureth him hath mercy on the poor that is he that hath a desire to honour God will shew mercy to the poor or he that sheweth mercy to the poor doth thereby honour God to wit 1. in that he is carefull to obey Gods command herein 2. in that he relieves those for whom God hath undertaken to provide and so God is honoured in the accomplishment of his promises 3. in that he relieves them as Gods creatures and made after his image and so God takes it as done to himself and 4. in that this argues that he reverenceth the wise providence of God in mingling rich and poor together Vers 32. The wicked is driven away in his wickednesse c. That is for his wickednesse or in the very act of his wickednesse or his wickednesse is the very outward means of his ruine And that Solomon means here the wicked mans being driven away in his death is evident by the opposite clause wherein he mentions the death of the righteous see the Note also Job 18.18 Accordingly therefore the full drift of this expression may be to imply 1. that the wicked are many times sodainly unexpectedly and violently hurried away out of this world where because they live in pleasure they would by their good will live for ever and hereto also agree those expressions elsewhere Luke 12.20 Thou fool this night thy soul shall be required of thee and Job 27.8 what is the hope of the hypocrite though he hath gained when God taketh away his soul 2. that when God begins to raise the storms of his displeasure against wicked men they are no way able to free themselves but are driven away as dust or smoke or chaff is driven away by the wind so sent packing to their place see the Note Psal 1.4 if they seem to escape for a time yet God doth so follow them on with his judgements that he never leaves till he hath driven them into the pit of destruction and 3. that wicked men are driven away by death not only from their present enjoyments but also from all their hopes either for this life or that which is to come But the righteous hath hope in his death to wit because death it self is a great advantage to them the spirit of God chears up their hearts in their greatest agonies with a hopefull expectation of their glory hereafter I know some Expositours understand the first clause either of wicked mens being driven away from sin to sin by the violence of their corrupt lusts affections or of their disappointments in generall that they are usually driven away from the accomplishment of their wicked designs yea that nothing succeeds well with them And so likewise some understand the second clause either of the righteous mans hope in the most desperate dangers even when he walks through the valley of the shadow of death as David expresseth it Psal 23.4 for which see the Note Job 3.53 or else that the righteous hath hope in his death that is the wicked mans he hopes that God will in time cut him off and that then it will be better with the righteous But the first exposition is I conceive that which Solomon intended Vers 33. Wisdome resteth in the heart of him that hath understanding c. That is He that is truly an understanding man will be sure to store up holy heavenly wisdome in his heart and when he hath gotten it he will as carefully preserve it as a precious treasure see the Note Psal 119.11 there wisdome constantly resides as in her own house and from thence they that desire it may fetch it for thence she doth upon all just occasions manifest her self which last is implyed by the following opposite clause but that which is in the midst of fools is made known that is nothing but folly dwells in such mens hearts and that themselves do continually proclaim Or which is farre the most probable Wisdome resteth in the heart of him that hath understanding that is A wise man can and doth usually conceal his wisdome he will not indiscreetly or vain-gloriously utter what he knows but that which is in the midst
8. The words of a tale-bearer are as wounds c. Reading this clause as it is in the margin of our Bibles The words of a tale-bearer are like as when men are wounded the meaning seems to be this that tale-bearers are wont to whisper softly when they tell tales of their brethren and withall that they use to speak as if they were wounded at the very heart for that which they report were full loath to speak what they do speak but that they see there is a necessity that it must be spoken of And then also the following words and they goe down into the innermost parts of the belly must accordingly be understood thus that by his speaking so hypocritically as one that is grieved the tale-bearer is the sooner believed his words goe glib down into the heart of him that heareth them being entertained without any questioning the truth of them and so they wound the more deeply him that is slandered But now according to our translation the meaning of the words is clear The words of a tale-bearer are as wounds namely in that they wound see the Note chap. 12.18 both 1. him to whom he speaks in that he is brought to think ill of his brother haply to hate and prosecute him that hath deserved no ill at his hands and 2. him especially of whom he speaks in regard of the infamy trouble they bring upon him and that they alienate the hearts of his dearest friends from him hence also that is added they goe down into the innermost parts of the belly whereby is meant that they wound the very heart of him that is slandered yea that the wounds wherewith he is wounded in his credit or otherwise are incurable wounds as when a man is wounded in his very entrails Vers 9. He also that is slothfull in his work is brother to him that is a great waster That is The prodigall the slothfull man are cousin germans they are like to one another and the one shall come to poverty as certainly as the other because as the one squanders all away through excesse riot so the other gets nothing through sloth and idlenesse But why is that word also added He also that is slothfull c. With reference to what was said in the foregoing verse concerning the tale-bearer that to intimate that as the talebearer is to be misliked so also is the slothfull person or only to set forth the better the intended comparison between the prodigall and the sluggard that as the one so also the other must needs come to want and misery Vers 10. The name of the Lord is a strong tower c. See the Notes Psal 20.1 7 the righteous runneth into it and is safe In the Hebrew it is and is set aloft that is he is above the reach of any danger according to that Psal 91.7 but it shall not come nigh thee Vers 11. The rich mans strength is his strong city c. See the Note chap. 10.15 Some observe that the Name of the Lord in the foregoing verse is compared only to a strong tower but the riches of the worldling here to a strong city and conceive it is because there are more that trust in their riches then that trust in the Name of the Lord or because worldlings conceit that their riches are a far stronger defence to them then the Name of the Lord is to the righteous Vers 12. Before destruction the heart of man is haughty c. See the Note chap. 1â— 2 and before honour is humility see the Note chap. 15.33 Vers 13. He that answereth a matter before he heareth it c. That is before a man hath fully spoken what he hath to say which many will doe that they may seem to be of a nimble and quick apprehension or before he well understands what it is that a man saith to him it is folly and shame to him that is every one will count it an act of great folly in him to doe so and thus it will be a great disgrace to him or by his unfit ridiculous answers he discovers his folly and so whilst he would be thought to be very wise he proclaims his own folly whilst he seeks to be praised he gets nothing but shame and dishonour But yet the Proverb may be meant also of those that will give sentence in any controversy before they have fully heard both parties likewise of those that being transported with passion will not hear a mans just defence And observable it is that this which we translate He that answereth a matter c. is in the Original He that returneth a word c. whereby may be implyed that to interpose so much as a word before a man understands a businesse is an act of folly and much more to frame a long and serious discourse about it Vers 14. The spirit of a man c. That is say some A manly courageous spirit or rather The spirit of a man to wit that is sound chearfull for this is set against a wounded spirit in the following clause through the assurance of Gods favour and the testimony of a good conscience will sustain his infirmity that is will inable him to bear with patience and chearfulnesse any sicknesse or distresse wherewith the outward man is afflicted but a wounded spirit who can bear that is no man can bear that without the speciall grace supporting comforts of God Be a man of never so great strength of body in never so comfortable a condition for outward things that will not ease the distresse of the spirit as the chearfulnesse of the spirit will refresh a man in his bodily Infirmities Vers 15. The heart of the prudent getteth knowledge c. To wit by meditation by its earnest desire after knowledge the ear of the wise seeketh knowledge to wit by attending upon instruction See the Note chap. 1.5 Vers 16. A mans gift maketh room for him c. To wit in that it is usually the means to free men out of prison or any other great streights they are in and especially in that it procures free accesse into the presence of great men a gracious audience before them yea many times acquaintance and favour with them and places of preferment about them all which may be comprehended in the following words and bringeth him before great men Vers 17. He that is first in his own cause seemeth just c. That is He that first pleadeth his cause before a magistrate or others seemeth a while both to the judge and others that hear him to have a very righteous cause not only because men are inclinable to think that no man would begin to complain except he had a just cause but also because by the fair glosse which such a man will set upon his cause men are usually so prepossessed that they are over-ready to prejudge a cause before they have heard
have some operation thereon But questionlesse the drift of Solomon in the expressions here used was to represent it as a strange thing that so soft a piece of flesh as the tongue is should break a hard bone Vers 16. Hast thou found honey eat thou so much as is sufficient for thee lest thou be filled c. As if he should have said Eat not excessively of the most pleasing meats or more generally be moderate in the use of those things which for the sweet pleasure and delight they yield men are naturally prone with much eagernesse to desire lest exceeding therein they prove at last in the effects thereof bitter and distastfull hurtfull and dishonourable to you But now many expositors conceive that the lesson intended hereby is that when a man hath met with a friend whose conversation is pleasing and delightfull to him he must be carefull that he be no way burdensome to him and so accordingly they hold that the meaning of this similitude is set forth in the following verse Withdraw thy foot from thy neighbours house or Let thy foot be seldome in thy neighbours house lest he be weary of thee and hate thee Vers 18. A man that beareth false witnesse against his neighbour c. To wit either by spreading abroad false reports of him or by testifying any thing that is false of him before a magistrate is a maul and a sword and a sharp arrow that is he is by all manner of means mischievous to his neighbour both to his person his estate and good name or he is of all things the most mischievous to men the wounds he gives are most deadly incurable that which he doth is all one as if he should beat out a mans brains with a club or cut his throat or let out his bowels with a sword or strike his heart through with an arrow and that not only because a mans good name is more precious to him then his life but also because by false witnesses the very lives of men are often taken away Vers 19. Confidence in an unfaithfull man in time of trouble is like a broken tooth and a foot out of joint To wit because it will both fail a man in a time of need and likewise put him to much sorrow and misery as a broken tooth will do when a man comes to chew his meat with it and as a foot out of joint will do when a man offers to go upon it and that not only because it must needs exceedingly vex and fret a man that he did put confidence in such an one but also because such faithlesse men do often in stead of helping their friend in his misery become most cruell and deadly enemies to him at least they are wont to cast some aspersions or other upon him whom in his distresse they forsake as desiring thereby to excuse or justify themselves Some make the ground of the similitude to be this that as a broken tooth and a foot out of joint use to be full of pain in foul weather so confidence in an unfaithfull man bringeth great grief and misery upon men in the hour of affliction But the former explication of the similitude is far the clearest Vers 20. As he that taketh away a garment in cold weather and as vinegar upon nitre so is he that singeth songs to a heavy heart I know that most of our best Expositors do own a Translation of the words here in the Original that is quite contrary to this in our Bibles to wit that As he that putteth on a garment in cold weather and powreth vinegar upon nitre so is he that singeth songs to a heavy heart And indeed according to this Translation the meaning of the Proverb is very plain to wit that as the putting on of garments in winter doth keep off cold and warm the body and as nitre is dissolved and wasted by vinegar so doth musick and singing and words of consolation allay or drive away the bitternesse of a grieved spirit But now according to our Translation the sense of this Proverb must needs be directly opposite to that to wit that musick and singing and all other things tending to mirth and chearfulnesse are altogether unfitting and unseasonable for a man in great heavinesse and do encrease the misery of him that was in misery enough before even as it must needs be unfitting and unseasonable to strip a man of his garments in cold weather and to poure vinegar upon nitre Indeed because it is hard to determine certainly what this nitre was therefore it must needs be hard to shew wherein the similitude consists betwixt pouring vinegar upon nitre and singing songs to a heavy heart It is usually said and it is gathered from that which Pliny and other ancient Authors have written hereof that it was a kind of matter or substance white in colour like salt and bitter in tast usually found in Iudea and Egypt there being a place in Egypt that was thence called Nitria that it was by the heat of the Sun made of some kind of mould or of rain or river-water in fenny countries and was often so compacted by the Suns heat that it would be as hard as a stone and that it was commonly used as in many physicall waies so also for clearing the skin of spots and freckles and especially for the cleansing of woollen or linnen cloaths and the taking out of staines and bloches that were in them which is indeed evident by that of the Prophet Jer. 2.22 Though thou wash thee with nitre and take thee much sope yet thine iniquity is marked before me saith the Lord God Now hence we may in part conceive why the singing of songs to a heavy heart is compared to vinegar upon nitre to wit either 1. because as vinegar doth hinder the cleansing quality of nitre stains cloaths making them fowler rather then cleaner doth also in other respects hinder the vertue of the nitre so is the singing of songs rather a trouble and vexation then any refreshing to a man overwhelmed with sorrow or 2. because as vinegar doth dissolve and mar the nitre being poured upon it maketh it burn smoke crackle as lime with us will do when water is poured upon it so songs merriment do even melt the grieved soul are so far from allaying that they rather mightily encrease a mans heavinesse Besides that naturally passions opposed are wont to grow more violent in the case here mentioned the heavy heart is apt to be afflicted because others do not compassionate him in his miseries apt to suspect that they make his misery the ground of their songs rejoycing Vers 21. If thine enemy be hungry give him bread to eat c. That is any food that is requisite for him whence it is that the Apostle Rom. 12.20 renders this in more generall tearms Therefore if thine enemy hunger feed him And under this is comprehended the doing of
for that anger is here also intended may be very probably gathered from the words of the following verse or if thou hast thought evil to wit by entertaining any unjust surmises or evil purposes against any body whatsoever lay thine hand upon thy mouth that is be silent see the Note Job 21.5 utter it not by word or deed or as some would have it think seriously of the evil done or intended for the hand upon the mouth is often the gesture of a man full of sad and serious thoughts and goe not about to defend it but give it over Much is said by many Expositours to shew how this is added in the close of Agurs speech with respect to that which went before as 1. Some hold that having in this chapter stirred men up to severall vertues in the close here he warns them that they should not hereupon be puffed up with pride at least that they should not obstinately persevere in any evil which out of pride they had fallen into and 2. some conceive that having in the three last verses taught men to be couragious and magnanimous and to maintain the dignity of their places he addeth here this caution that under pretence hereof they must not grow proud and turbulent at least if their spirits began to incline that way they must be very carefull to restrain themselves 3. some think it is added with reference to the last words in the foregoing verse and a king against whom there is no rising up that by way of advice that in case any had foolishly lifted up themselves â—hought any evil against a king they should doe well to make a stop proceed no farther in such a dangerous thing But I see not why we may not take this to be here added as a particular precept without any dependance upon that which wâ—nt before Vers 33. Surely the churning of milk bringeth forth butter and the wringing of the nose bringeth forth bloud so the forcing of wrath bringeth forth strife That is the urging of men to wrath that haply are of themselves of a calm and gentle spirit or the pressing of men to farther wrath that are of a cholerick nature and in a passion already by many reiterated provocations must needs cause great contentions Now this may be added as a reason why as was said in the foregoing verse men should beware of such foolish proud and angry carriage of themselves towards others or of farther enraging those that are angry already by any provoking language to wit because such provocations do usually produce bitter quarrels and those do usually end in great mischiefs CHAP. XXXI Vers 1. THe words of king Lemuel c. That is king Solomon Because there was no other king of Israel or Judah of this name and because in the Hebrew there is much affinity betwixt these two names Lemuel and Solomon this I conceive cannot be questioned The word Lemuel is by interpretation of God or to God or as some would have it God to him or God with him And therefore it is probable that this name was given him to signifie either that he belonged to God as his son or servant or that he was of God or by God ordained to be king of Israel or at least that his mother desired it should be so But now whether this name was given him by speciall direction from God the rather because Solomon was to be a type of Christ the Lords anointed the true Immanuel or whether Solomon speaking of himself here in a third person gives himself this name or whether it was his mother that gave him this name when she saw he was to succeed or had succeeded his father in the throne which some are the more inclined to think because it is his mother here that calleth him Lemuel it cannot be certainly determined However it is clear that they are called the words of king Lemuel because it was king Solomon that wrote them and left them upon record for that they were the words which Bathsheba his mother spake to him is evident by the following clause the prophecy that his mother taught him to wit either when she first discovered his naturall temper enclining to those sins which here she warns him to avoid or rather in his tender years when her love only made her fear lest he should dash upon these rocks or when haply by the extraordinary guidance of Gods spirit she foresaw his danger in these regards and so laboured by these holy instructions to antidote him against these sins for which cause it is as some think that these instructions are here called a prophecy But for that see the Note chap. 30.1 Before Solomon had told us chap. 4.3 4. how his father instructed him and here now he tells us how his mother also taught him And observable it is that though Bathsheba had sinned so hainously as she had done yet upon her repentance she was so far honoured of God as to be the mouth of his spirit for the uttering of part of the canonicall Scripture Vers 2. What my son and what the son of my womb and what the son of my vows That is for whose being birth for whose life well-doing every way for whose advancement to the crown praise-worthy carriage of thy self in that place of honour for whose eternall salvation I have offered up so many prayers and sacrifices and made so many vows and promises to God so that all these patheticall expressions were but to imply that he was her dearly-beloved son and consequently that what she now spake to him proceeded from her tender affection to him and that in these regards he was bound not to despise her counsell but rather to hearken the more affectionately to her As for that manner of speech which she here useth What my son and what the son of my womb c. it is an abrupt kind of speech importing abundance of affection even more then could be uttered and that especially by the frequent repetition of that word son Some conceive it is a form of speech tending to stirre up the party spoken to to mind seriously what is spoken as if she had only said Ah my dear son hearken diligently to me But rather some word is to be understood that is not expressed What my son c. as if she had said What thinkest thou my son or What affection dost thou bear towards me or rather What shall I say to thee or desire and require from thee what counsell or charge shall I give thee rather then this which I shall now say to thee Vers 3. Give not thy strength unto women c. That is the strength of thine estate body and mind see the Notes chap. 5.9 10. and 7.26 nor thy waies to that which destroyeth kings that is neither do thou imploy thy self in following that which doth commonly destroy not men of ordinary rank only but even princes and kings to wit the
men are innumerable and if they cannot be numbred much lesse can they be remedied there are many thousand things in nature which are still unknown to them that know most yea the things which men know not are infinitely more then those are which they know 2. It is true also in regard of the disposition and manners of men The nature and life of man is as long as he continues in that corrupt estate wherein he is born wholly sinfull perverse and crooked Psal 125.5 And so likewise the sinfull defects of mens lives are innumerable Whâ— can understand his errors saith David Psal 19.12 Yea the very nature of man is many waies defective both for principles and power to do well We are not sufficient of our selves to think any thing as of our selves 2 Cor. 3.5 See also Rom. 3.9 10 22. Now all the knowledge in natural things that can possibly be attained can never rectifie these things that are thus perverse and out of frame in the nature and lives of men and so remove the causes of their infelicity and make them happy it can neither restore man to his original integrity nor supply his manifold defects as is most evident in that the greatest Philosophers and the most eminent Schollers that ever were amongst the Heathens have been as vitious as other men professing themselves wise they became fools Rom. 1.22 yea such have been found most averse from learning that true saving knowledge that is taught in the Gospel See 1 Cor. 1.20.26 Indeed by and through Christ all this may be remedied it was that which the Baptist foretold concerning him Luk. 3.5 Every valley shall be filled and the crooked shall be made streight he will by degrees perfectly reform all the crookednesse of our nature and lives Eph. 4.13 and out of his fulnesse all our wants shall be supplied Psal 84.11 But no natural or acquired knowledge can ever do it 3. It is true also in regard of mans outward estate and of all the businesses and actions of men their successe and events mens bodies are subject to manifold diseases and if an eye or a toe be wanting in a child that is born it cannot be supplied there are many miscarriages casualties crosse and crooked events in the best waies that the wisest of men take in any thing that they set themselves to do some thing or other they shall find was wanting of what they should have done and in many things they still come short of what they hoped and laboured for all which likewise no natural knowledge of men can possibly prevent and 4. It is true in regard of all the creatures for though God made them all very good and they are all strait and right and perfect in themselves yet the sin of man hath brought much vanity confusion corruption and disorder upon the whole creation Rom. 8.20 the creatures are frail and changeable there is an enmity amongst them and they are subject to many casualties and these crookednesses and defects in them man with all his knowledge is no way able to help but so they will continue untill the times of restitution of all things Act 3.21 when God hath promised to make a new heaven and a new earth 2 Pet. 2.13 and to deliver the creature from the bondage of corruption into a glorious liberty Rom. 8.21 Vers 16. I communed with mine own heart c. Lest it should be objected that happinesse might be attained by knowledge though Solomon had not attained it here he professeth that upon an impartial conferring with his own heart about this he found that he had attained an incomparable measure of knowledge farre above all others that had been before him so that if any man could have attained happinesse by knowledge he should certainly have done it I communed with mine own heart saying Lo I am come to great estate and have gotten more wisdom than all they that have been before me in Jerusalem that is by my studies and endeavours I have much increased that stock of wisdom which was at first given me of God See the Note 1 King 3.12 Yea my heart had great experience or had seen much as it is in the Hebrew of wisdom and knowledge that is I had got a cleer insight into all kind of knowledge and learning Or by wisdom may be meant speculative knowledge and by knowledge what he had found by practical experience or by wisdom the ability of men to understand things and by knowledge the acquired insight into things that is gotten thereby Vers 17. And I gave my heart c. See the Note above ver 13. To know wisdome and to know madness and folly that is say some Expositors to know the worth of wisdome by experience and experimentally also to know the worth and benefit of sensual things which indeed to do in a way of seeking happiness thereby is no better than madness and folly But because in the following verse Solomon concludes with a censure concerning the vanity and vexation of wisdome and knowledge I do not think that as yet he is speaking of his seeking content in sensual things And again some understand this as well as that which went before of Solomons seeking to attaine all kind of knowledge even that of natural Philosophy and so accordingly as by wisdome they understand truth so by madness and folly they understand the mad erroneous opinions of men the manifold jarring and repugnant tenets of contentious men who proudly affecting to be admired do intrude themselves into things above their reach and will however oppose others that they may seeme to know more then others and so thereby discover great ignorance folly and madness But the most and best Expositors hold that having before spoken of the vanity of the knowledge of natural Philosophy and how this was altogether ineffectual for the reforming of mens lives here he sheweth how he betook himselfe to the study of moral Philosophy And I gave my heart to know wisdome that is the wisdome of moral political and practical knowledge or the wisdome of vertue And because every thing is best known by knowing its contrary to know madness and folly that is to know what vice is and to observe and understand the wayes of those that lived wickedly foolishly and madly I perceived that this also is vexation of spirit to wit because he found that all men come short of this wisdome neither can the greatest perfection of moral wisdome so farre as it is attainable by humane endeavours ever yield any full rest or satisfaction to men and because he found on the other side how generally men gave themselves up to sinfull mad and foolish courses the pleasures and delights whereof did rather encrease mens misery than any way tend to their happiness And indeed the same censure may be passed concerning all kind of natural knowledge as appears by that general conclusion wherewith Solomon shuts up this discourse in the next verse Vers 18.
others whom herein he excells Now this is mentioned as another piece of vanity which men in this life are liable to that as men are often oppressed by the greater sort so they are also usually envied by the meaner yea indeed by all sorts of people And some conceive that this is added here as an effect of misgovernment because then those that became eminent through any excellency in them or for any praise-worthy enterprizes they undertake are usually through the jealousie of superiors and the malignant eye of others exposed to much danger and so all generous motions are easily nipped But however this is mentioned as another vanity as is expressed in the following words This is also vanity and vexation of spirit And though it is true that envy makes the envious man miserable see the Notes Job 5.2 Pro 15.30 yet here questionlesse Solomon intends the vanity and vexation of those that are envied in that it must needs be a great vexation to a man to find himselfe envied and hated and indangered for that for which he could not but expect to have been highly praised and esteemed yea it often beats men off from endeavouring to doe well because such endeavours prove so fruitlesse and vaine Vers 5. The foole foldeth his hands together c. To wit the sloathfull foole see Pro. 6.10 And eateth his own flesh which he may be said to doe by way of an hyperbolicall expression noting that he is brought to such extremity of want that he is ready to eate his own flesh or else because he doth indeed bring himselfe to be nothing but skin and bones partly through diseases he falls into for want of stirring and exercising himselfe like standing waters that are wont to corrupt and putrifie for want of motion but especially through his wasting of his estate he comes at last to such extremity of want that wanting due nourishment and other necessaries he pines away which is increased by his inward vexing and fretting to see himselfe brought into such streights and miseries and by his envying the plenty and prosperity which he seeth others enjoy Yea it may be said also that he eateth his own flesh in that he destroyeth his own children and family by his not providing for them or his wasting that which should maintaine them Now this Solomon mentions as another vanity and that as it were opposite to the former As the laborious and industrious man is subject to the vanity of being envied so the sloathfull man is also subject to other miseries as grievous as that And therefore though the sluggard may think it a point of great wisdome that he by his sloath declines the envy that others undergoe yet indeed he sheweth himselfe herein to be no better then a foole because he rebelleth against the Law of God which enjoynes men to labour and doth wilfully bring himselfe into a great deale of misery To all which may be added that some conceive that Solomon begins here to give some instances of vanities and evills whereto men are subject that proceed from themselves and are not brought upon them by others as those before mentioned are Vers 6. Better is an handfull with quietnesse then both the hands full with travell and vexation of spirit Most Expositors take this to be the sluggards Apology for himselfe wherein he seeks to excuse his idlenesse by alledging that a little with quietnesse that is with ease sitting still and doing nothing a little without that care and toile and labour that others take is better then a farre greater estate that is gotten with much toile and travell and that doth usually expose men to much envy and danger But I rather take them to be the words of Solomon inserted here purposely to shew the vanity of all excessive cares and labours for the gathering of great treasures of wealth whereof he hath formerly spoken and of which he intended now to speake againe in the following verse and withall to imply what is the best remedy for this vanity to wit sweet contentment with his estate though it be never so little See the Notes Pro. 15.16 17.1 Vers 7. Then I returned and I saw vanity under the Sunne That is Another vanity and quite contrary to the former for having spoken before of the vanity of sloathfulnesse ver 15. in the following verse he speakes againe of the vanity of mens toiling themselves needlesly to heap up riches As for that transition So I returned See the Note above ver 1. and likewise Chap. 2.12 Vers 8. There is one alone c. That is one that lives alone by himselfe and so hath no family to provide for nor is haply willing that any body should see what he hath or enjoy any share with him therein Or rather One alone that is one that hath no known heire to succeed him And indeed both these may be included also in that which is added by way of amplification And there is not a second yea he hath neither child nor brother yet is there no end of all his labour neither is his eye satisfied with riches that is he is not satisfied though he should have whatever he seeth with his eyes yet it would not content him See the Note Pro. 27.20 Neither saith he for whom doe I labour and bereave my soule of good to wit of the benefit and comfort I might enjoy by living comfortably on that which God hath bestowed on me and by a chearfull and sociable imparting what I have for the good of others Vers 9. Two are better then one c. The better to set forth the vanity of the loneliness of the covetous drudge mentioned in the foregoing verse here Solomon undertakes to speak in the commendation of society and to shew the benefit of that mutual helpfulness which thereby one man may afford to another Two are better then one as we see in marriage Gen. 2.18 and in all other wayes of mens conversing together Luk. 10.1 Because they have a good reward for their labour that is first they reap much benefit mutually one from another in any labour which they joyntly or severally undertake to wit in that their very being together makes them goe on the more chearfully and they are apt to strive who shall doe best and in that they are wont by mutuall comforting and chearing and exhorting one another to stirre up each other and when there is need the one can assist and help the other Two eyes we use to say see more then one and many hands make light work Two may do that which one dares not undertake and cannot effect yea two weaker ones thus joyning together may doe that which one that is stronger then either of them singly apart by themselves cannot accomplish And secondly they have a good reward for that labour of love which they shew one to another in that they live the more comfortably together and doe more comfortably enjoy that which they have gotten by
covetous man that loveth and trusteth in his riches that when he dieth he must part with all he hath that his riches will not keep him from death nor can be any advantage to him in death And what profit hath he that hath laboured for the wind that is for that which is nothing or that which soon comes to nothing As he that catcheth at the wind he grasps the air that will be found to be nothing so he that laboureth for riches wearieth himself for that which hath no substance of true felicity in it And as it is not possible for a man to keep or hold the wind so neither can a man keep his riches when he hath gotten them Or he that heapeth up riches may be said to have laboured for the wind because he hath laboured for those things that will be gone in an instant as if they were blown away with the wind See the Notes Prov. 11.29 and Job 15.2 Vers 17. All his dayes also he eateth in darkness c. That is even whilst he lives he doth not enjoy himself or his estate with any comfort but lives sordidly and miserably in the midst of his abundance basely and wretchedly like one that is a true prisoner and slave to his riches insomuch that whereas at meat men love however to be chearful it is not so with him but even then he eateth in darkness that is in secret alone by himself as being ashamed that any body should see how mean and miserable his provision is and loath that any body should have any share with him and so lives like a poor man that he may die a rich man Or he eateth with continuall solicitous care vexation and fretting grudging at the very meat which himself is forced to eat though it be as course and little as may be and many ways disquieting himself about his estate And he hath much sorrow and wrath with his sickness where if by his sickness we understand as some do onely his coveteousness then the meaning is onely this that this spiritual distemper doth bring upon him a great deal of sorrow and anguish of spirit a great deal of wrath and anger fretting and discontent as namely at his losses and crosses his expenses and miscariage of businesses But if by his sickness be meant bodily sickness then we must thus understand this clause either that his coveteousness doth not onely work in him much grief and anger and vexation but also by this means much weakness and sickness or else that when he comes to be sick he is grieved and angered and disquieted with himself because he cannot toil to encrease his wealth as he used to do or rather because he seeth he must die and part with his wealth which he so dearly loveth and it even vexeth him to see his children and friends stand gaping for what he must leave behind him and it may be to think how he hath punished himself to encrease that which now will be lavished away by others Vers 18. It is good and comely for one to eat c. For this and the next verse See the Notes Chap. 2.24 and 3.12 13 22. Vers 20. For he shall not much remember the dayes of his life c. This may be read according as it is in the Margin of our Bibles Though he giveth not much yet he remembreth the dayes of his life because God answereth him in the joy of his heart and the meaning then is that though God giveth the man before mentioned in the foregoing verse that makes use of what he â—â—th but a small portion of these outward things yet he remembreth that he hath but a few dayes to live and so a little will serve his turn and that as he finds by experience God can give gladness with a little food as well as with a great deal Act. 14.17 and so he chearfully take his part of that little he hath Or he remembreth that all his dayes God giveth him comfort and joy in that little he hath which sweetneth his small pittance to him Psal 37.15 and Prov. 17.1 and so he with a glad and contented mind makes use of that which God hath given him But if we read it as it is in our Translation then we must understand it thus for he shall not much remember the dayes of his life that is He that doth in this manner chearfully enjoy the estate that God hath conferred upon him he shall not be overmuch troubled first with remembring the labours and sorrows and afflictions of his life either what he hath gone through in the time past or what he doth for the present endure or what may befall him hereafter it cannot be but he must needs be in some degree sensible of these things but he shall not be much perplexed nor disquieted with these things not so far as to make the dayes of his life seem tedious and irksome and wearisom to him Or secondly with remembring the shortness of his dayes and consequently with the fear of his approaching end because God answereth him in the joy of his heart that is because God fully satisfieth his desires in the joy and chearfulness that he affords him in making use of what he hath to his own and others good and to Gods glory or because God answereth all his labours with contentment and joy proportionable thereunto and which are a full compensation of all the pains he hath taken and sorrows he hath gone through So that the meaning of this passage is briefely this that the man to whom God gives power to make use of his estate as occasion requires is so intent upon the delight he takes in his present enjoyments that this expels all such sowre thoughts as are before mentioned out of his mind His joy and hearty contentment in his present estate makes him forget the trouble of his travels past or present and freeth him from all vexations cares and fears about what is to come CHAP. VI. Vers 1. THere is an evil which I have seen under the sun c. Some Expositors conceive that Solomon here proceedes to speak of another vanity besides what he hath spoken of before that doth commonly attend riches to wit that rich men many times do not onely make no use of what they have but besides that they gather their estates as it proves in the conclusion for those that are meer strangers to them as is expressed in the following verse But I rather think that he doth here further declare what he had said before chap. 5.19 to wit that it is not in mans power with comfort to enjoy what God hath given him but that this also is the free gift of God namely by shewing that it is a common ordinary thing in the world for men to have abundance of these outward things and never to take any comfort in them as is largly set forth in the following words Vers 2. A man to whom God hath given riches wealth and
this verse must be again repeated here thus what hath the poor man that knoweth how to live amongst men more then the rich covetous churl that lives retired by himself and enjoyeth not the society of men as if he should have said Both do but live and both must die the one as well as the other Or rather thus what hath this poor man that by his industry and discreet carriage of himself amongst men gets a competent livelihood more then a poor simple man that hath not so good abilities to provide for himsel seeing even this man also doth some way get bread to eat and makes a shift to rub through and to live in the world and the other can do no more Vers 9. Better is the sight of the eyes then the wandring of the desire c. Divers of our best Expositors doe take this to be the covetous churles answer to that Question before propounded by Solomon What hath the wise more then the foole c. Yes saith the covetous man It is better for a man to have an estate in his possession in his eye see the Note Chap. 5.11 as the rich man alwayes hath then to be in continuall want of those necessaries which the body naturally calls for and so to be alwayes wishing and craving this and that for the supply of his necessities And then they take the following words to be the censure which Solomon passeth concerning this answer This is also vanity and vexation of spirit that is to have riches only to look upon them and not to use them to wit because this yields the owner no profit neither can it settle or satisfie the desires of the soule but must needs be accompanied with great cares and disquiet of mind see the Note Chap. 2.11 But I rather conceive that this is likewise added to shew the folly of the covetous mans eager pursuit after earthly things Better is the sight of the eyes then the wandring of the desire or as it is in the Hebrew then the walking of the soule that is Better it is comfortably and contentedly to enjoy and make use of what a man hath in his possession then to be still desiring and seeking after more and more sometimes one thing and sometimes another which he hath not Since the poore man enjoyeth as much substantial benefit by his small portion of these outward things as the rich man doth by his abundance in that he hath food convenient and thereby lives and enjoyeth health and since the wisest can fetch no more reall good from their riches then fooles it is therefore doubtlesse farre more comfortable with contentation of mind to enjoy the estate a man hath then when a mans mind is still going out and wandring this way and that in the pursuit of that which he hath not when he is still longing and wishing and plotting for severall things which he hath not and still hopes to attaine which if he doe not attaine he is discontented and if he doe attaine them he is for all that unsatisfied and still desires more and more This is also vanity and vexation of spirit that is this neglecting to make use of what a man enjoyeth and to have his soule still wandring in the affecting and seeking after greater things is to no purpose in the world but doth rather encrease his labour and misery Vers 10. That which hath been is named already c. This is added to make good the foregoing censure namely to prove the vanity of the endlesse wandring of mens desires and endeavours after greater things then what at present God hath afforded them which is done by shewing that nothing that men can attaine in regard of these outward things can exempt or secure them from those manifold miseries whereto the humane nature is generally subject and that by the unresistable decree of God and likewise as many of our best Expositors conceive that every mans condition is pre-assigned him by the eternall decree of God and that therefore all sollicitousness about their future estate is needlesse and vaine That which hath been is named already that is Whatever the condition of any man hath been or is whether he be rich or poore honourable or base it is that which God hath purposed and decreed concerning him As that which belongs to his nature and being so that which concernes his outward estate even every thing that therein befalls him hath been determined by Gods immutable and unresistable counsell and therefore he cannot change his condition he cannot make himselfe rich when God hath determined he shall be poore he cannot adde the least to that which God hath determined shall be his portion so that it were farre better for every man contentedly to enjoy what God hath given him resting upon his providence who from eternity hath known him by name then anxiously and greedily to strive for that which if it be contrary to what God hath decreed he shall never attaine Or rather thus That which hath been is named already As if he should have said Whatever the man be that hath been or is whether he be wise or foolish rich and honourable or of a meane and low condition and however it hath been with him both in regard of the possession and making use of riches yet the name that God hath already given him even from his first creation Adam sheweth what he is a lump of clay made of the earth and therefore a poore fraile creature that must returne to the earth out of which he was taken and that from his birth to his death is subject to many and manifold miseries And it is known that it is man that is What ever he be in other respects it matters not much this to be sure is knowne by proofe and experience that what ever he is he is but a man a poor fraile mortall creature subject to variety of vanities as hath been shewed already every man may feele this in himselfe and observe it in others and though therefore in other respects there is a great deal of difference betwixt the rich and the poore the wise man that makes use of his wealth and the foole that pincheth himselfe in these things yet in this they are alike that they are but men poore weake perishing creatures that have their whole dependance upon God Let men advance themselves to never so high and great an estate yet as they were men before so they are men still their riches and honours cannot secure them from those evills and infirmities whereto the humane nature is subject such as sicknesse and griefe sinne and the wrath of God as the punishment of sinne from the earth they came and to the earth they must goe Neither may he contend with him that is mightier then he that is with God And the meaning is either 1. that it is not for man to murmure against God or to argue with and implead God for subjecting man to so much misery and
business that men undertake and purpose to do there is a fit and seasonable opportunity to be taken and a right manner to be observed for the doing of it therefore the misery of man is great upon him that is men are commonly exposed to manifold miseries and calamities by reason that they know not or mind not the doing of things thus in a fit time and a right manner Now this which is thus generally delivered concerning the miseries that befall men for want of observing judiciously the fittest seasons and right way for the doing of those things they undertake Solomon addes with respect to that which he had said in the foregoing verse concerning the wisdome of observing this time and judgement in dealing with Kings shewing that subjects do usually bring much misery upon themselves because they want this wisdome of ordering themselves in their dealing with Kings seasonably and judiciously in all they do for the preventing or appeasing of their displeasure Or else he doth here make way to another point of wisdome which may conduce much to the tranquillity of mens lives so far as it is attainable here in this world and that is a heedfull prevention of or preparation for those evils which may come upon us we know not when nor how soon which is implyed by shewing that the best way to prevent these evils is by a circumspect care to do all things seasonably and with discretion and judgement for the manner of doing them as he had said before in his precept concerning obeying of Kings and withall that for want of this wisdome men doe commonly bring many miseries upon themselves which not being able to avoid there is no remedy against them but a patient bearing of them Vers 7. For he knoweth not that which shall be c. That is No man can foreknow what will be hereafter and so he cannot tell what the issue will be of any enterprise that he undertakes for who can tell him when or how it shall be that is no man can possibly inform him of things to come or of the manner how or the time when they shall be Now this is added to shew that seeing therefore men cannot foresee nor prevent the evil that is coming upon them and so can hardly know how to do things in the fittest season and manner the misery of man must needs be great both in regard of the continuall disquiet of his mind by his fears of the evil that may befall him and also in regard of the evils themselves that are like to come upon him Men may flatter themselves that thus and thus things will come to passe as they have suggested to themselves where as alas they know not what the event will be or how or when it will be the evils which God hath appointed shall come upon them and the more unexpectedly they come upon them the more heavily they will crush them Vers 8. There is no man that hath power over the spirit to retain the spirit c. That is when death comes no man is able to retain or hold his soul or breath of life from departing out of his body see the Notes Gen. 2.7 Job 10.12 34.14 It is as impossible for any man thus to retain his own spirit as it is to withhold the wind from blowing neither hath he power in the day of death to wit to secure himself from dying the mightiest men that have most power in the world are as unable to withstand death as the meanest and weakest amongst the people and there is no discharge or casting off weapons in that war that is in that terrible conflict when death mans great enemy as he is called 1 Cor. 15.26 shall assault men and nature is wont to resist his assaults with all its strength there is no possibility of being discharged or freed from fighting it out or of avoiding this combate neither is there any weapon of war wherewith any man can assault this adversary there is no arrow spear or javelin which men can let fly against him so that as there is no evading this war so it is impossible also to beat off this enemy before this all-conquering Champion sooner or later all men must fall who then as a Conqueror will carry them away to the grave only indeed spiritually the Saints shall through the death of Christ even in death it self be more then Conquerors neither shall wickednesse deliver those that are given to it that is say some Expositors their wealth and great estates gotten by wickednesse see the Note Pro. 10.2 or the pride insolency and tyranny of those that are in great places But I rather think that this is meant of those many base and unwarrantable practises wherewith wicked men when they have plunged themselves into danger are wont to endeavour to deliver themselves to wit that all such shifts and sinful crafty devices will be to no purpose shall they escape by iniquity saith David Psal 56.7 Doubtlesse wickednesse is more likely to hasten mens ruine then to deliver them from ruine And this is here added either 1. with reference to that foregoing precept vers 2. concerning the obeying of Kings therefore ought subjects to be very wary of provoking their King to displeasure because it is in his power to condemn them to death that disobey his commands and when he doth so it is not in the subjects power to retain his spirit the wickedness of rebellion can never deliver them Or else 2. with respect to what he had said in the foregoing verse concerning mans not heing able to foreknow future things whereto here he addes that as men cannot foresee evils coming upon them so neither can he withstand the greatest of worldly evils namely death thereby implying as I conceive that when men have been carefull to do all things seasonably and with judgement that they may not rashly expose themselves or their lives to danger for those evils which cannot be foreseen nor prevented the best way is wisely to prepare and set themselves to bear them cheerfully and patiently to submit to the Providence of God Vers 9. All this have I seen and applied mine heart unto every work that is done under the Sunne c. With this Transition much like to those he hath formerly often used see the Notes Chap. 7.15 23 25. he passeth to the observation of further vanities But the drift of the words seemes to be this that whilst he was considering of these observations of his whereof he had spoken concerning Magistrates and people in a way of civill government and of the good meanes that might be used to live quietly under Kings by a wise obeying their commands he took notice of this likewise further to wit that sometimes God though in justice to punish the sinnes of a nation doth suffer tyrants intolerably to crush and afflict the poor people adding yet this withall that Gods advancing such men to these places of dignity tends usually to
wholly his and 2. Because he hath given us such an excellent being making us after his own image enduing us with reason and understanding that so we might know him and have a special interest in him 3. Because he made all the creatures for our sake and so all that we enjoy in the creatures we have from him 4. Because by the same power whereby we were created we are continually preserved and 5. Because consequently he is able every moment to destroy us therefore it is most equal that we should love and fear and obey him and consecrate our whole lives to his service especially out youth which is the first fruits of our years the flowre and beauty of our time wherein we are able to do him the best service all the faculties both of soul and body being then in their prime And the rather also should men be mindful of doing this because in youth men are most apt to forget God as they then begin to frame their lives so they are like to continue in regard that being once accustomed to sin they will hardly afterwards be brought to leave it while the evil days come not to wit the dayes of old age wherein men are subject to many and manifold miseries and sorrowes nor the years draw nigh when thou shalt say I have no pleasure in them that is wherein men grow weary of their lives and are ever full of complaints The drift of all that is here said is to shew that it is not fit that young men should put off the care of their eternal good till they come to be old because old age being so full of infirmities and miseries they will not then be able to do the good they have neglected in their youth nor will scarce find freedom of spirit enough seriously and sincerely to mind the great work of repentance and of making their peace with God Nor is it fitting to over-burthen that age with the bitter sorrow of repenting for the sins of youth which is already unable to bear the heavy load of so many weaknesses and sorrowes as it lies under but rather that men should by the early piety of their youth store up those graces and comforts that may allay the bitternesse of their old age Vers 2. While the Sun or the light or the Moon or the Stars be not darkened c. Some Expositors conceive that by the light here is meant any artificial light as the light of a torch or candle But doubtlesse it is the light of the Sun that is here intended and this I conceive is particularly mentioned either the more fully to expresse how the Sun is darkned to old men to wit because they cannot discern the light thereof or else because the light of the Sun is to be seen when the body of the Sun cannot be seen as in the twilight both of morning and evening and when the Sun is covered over with clouds And many Expositors do understand this of the blindnesse or dim-sightednesse of old men to wit that when old age comes that doth so darken mens eyes that they can scarcely discern the light either of the Sun Moon or Stars it is dark with them even at noon day And so also accordingly they understand the following clause nor the clouds return after rain that is even when the heavens are clear as they use to be after rain yet they are still cloudy to old men by reason of the darkness of their eyes even the clearest aire to aged men being duskish and misty young men may have some distemper in their eyes and and yet recover their sight again but old mens eyes are clouded without hope of ever seeing clearly again But because the dimnesse of the eyes is mentioned in the following verse therefore I rather think that by the darkning of the Sun and the light of the Moon and the Stars is meant either 1. The weakening of the vigour of the superior and rational faculties of the soul the understanding judgement memory and fancy which do in old age become more dark and dull then they were in mens youth or else 2. The darknesse of many and manifold miseries and sorrowes that do constantly attend old age to wit that the prosperity and joy of their former days is then turned into affliction and sorrow all their former comforts both greater and lesse do then fail them they take no delight in those things wherein others do chear and refresh themselves but both by day and by night they are in continual anguish and sorrow which may seem the more probable because usually in the Scripture prosperity and joy are compared to the Sun and to the light see the Notes Judg. 5.31 2 Sam. 23.4 and on the other side grievous afflictions such as do swallow up all former joy and prosperity are compared to the darkening of the Sun Moon and Stars as in Joel 2.10 The earth shall quake before them the heavens shall tremble the Sun and Moon shall be dark and the Stars shall withdraw their shining and so also Isa 13 9 10 11. and in many other places And accordingly also we may understand the following clause nor the clouds return after rain either 1. Of the vapours that do continually in old men ascend from the stomack to the head and brain and the defluxions of rhewme and flegme by the eyes nostrils and mouth which are as the showres of rain that fall from the head to wit that as in winter though it rain very much yet the skie is still overcast with clouds the very rain that falls returning back vapours into the air that do again fill the skie with fresh clouds so in old men though there be a continual voyding of flegme and rhewme yet the defluxions that fall upon the breast and stomack do still send back to the brain matter enough to breed more in young men after colds taken rhewmes may be dryed up and so the brain may become dryer and clearer again but in old men they continue alwayes and are never dryed up Or 2. As a Proverbial speech setting forth the continual succession of several diseases pains and miseries that come thick and threefold upon old men without any intermission of trouble even as in winter no sooner doth it leave raining but presently the clouds gather again whereas in summer after some showres of rain are fallen the heavens are usually cleer and bright again V. 3. In the day when the keepers of the house shall tremble c That is The hands and armes shall shake with palsies for these they are that are here called the keepers of the house because therewith men keep off all hurt from the body and provide meat and clothing and all things necessary for the upholding and preservation of it I know that by the keepers of the house some understand the ribs wherewith the vital parts within the body are fenced and secured from danger and others the outward senses or the
the wayes of Gods Commandments and in discharging all those honourable services wherein Christ at any time imployes her And 3. her readinesse to be guided and ordered by Christ in all things or her complying with him in the matrimonial yoke But because the horse is usually set forth in the Scripture as a warlike beast Job 39.21 c. and Pro. 21.31 The horse is prepared for the day of battell and the Egyptian horses and charets were much desired for the warre therefore I rather think that the Church is here compared to a company of horses in Pharaohs charets to signifie her strength and valour and that she should be victorious over her enemies as for the same reason she is afterwards said to be terrible as an army with banners chap. 6.10 Because when the Church did what he had advised her to doe in the foregoing verse that is when she abandoned the flocks of his companions and joyned her selfe to his flock she must then expect persecutions and troubles therefore to comfort her against these troubles with a promise of victory he compares her to a company of horses in Pharaohs charets And indeed upon the same ground Christ and his servants are set forth riding upon white horses Revel 19.11 14. and it is expressely said of the Church Zach. 10.3 The Lord of hosts hath visited his flock the house of Judah and hath made them as his goodly horse in the battell Vers 10. Thy cheekes are comely with rowes of jewels thy neck with chaines of gold Some think this is added yet farther to set forth why the Spouse was compared in the foregoing verse to a company of horses in Pharaohs charets to wit because her cheekes and neck were as comely to behold or because they were a richly adorned as the cheeks and necks of their horses in those Eastern Countries used to be especially in Kings charets that had rich chaines about their necks and head-stals and bridles gorgeously adorned with rowes of jewels which indeed agrees with that Judg. 8.26 where it is said that the Kings of Midian had chaines of gold about their Camels necks But because the Spouse had before complained of her being Sun-burnt I rather think that her Beloved doth still proceed on to shew that though she was tanned yet she was exceeding comely and beautifull in his eye and so alluding to the custome of women in those Countries that used to weare rowes of jewels on their heads that hung down to their cheekes c. He saith Thy cheekes are comely with rowes of jewels c. That is thou art curiously adorned with chaines or necklaces and with rowes of jewels Or because the Spouse is here represented as a shepheardesse and such Country damosels used not to weare such costly attire the meaning may be only this that her face and neck the cheeks being put figuratively for the whole face as being the chiefe seate of shamefacednesse modesty and beauty were as comely as if they were adorned with rowes of jewels and chaines of gold their native beauty was such that they needed no outward ornaments to set them forth Now by these rowes of jewels and chaines of gold wherewith the Church the Spouse of Christ is adorned may be meant in generall those Lawes and Ordinances and those gifts and graces shining forth in the profession and practice of Gods people and the good works that are done by them whereby the outward face of the Church is exceedingly adorned and the members thereof are made comely and gracious in the sight of God and good men see the Notes Pro. 1.9 Psal 45.9 13. Or else those most eminent and conspicuous members of the Church that are in a high degree above others adorned with gifts and graces which for their singular worth may well be compared to jewels and whereby they are fitted to doe much service to God and his people see Pro. 25.12 Yet some doe more particularly apply the rowes of jewels on the cheeks to the beauty of the orderly observation of Ordinances in the Church and the chaines on the neck to mens chearfull submitting of themselves to these Ordinances Vers 11. We will make thee borders of gold with studs of silver It is conceived that the Bridegroome doth here promise that he and his friends or companions would farther adorn his Spouse by making her borders of gold to wit to wear on her head or neck with studs of silver that is curiously wrought with specks prominent knobs or knots of silver to render them the more beautifull But the spirituall sense is clearely this that Christ here promiseth his Church first that he and his father and his holy Spirit see the Note Gen. 1.26 or he by his Prophets and Apostles and other his faithfull Ministers and servants would yet farther adorne his Saints with an increase of the manifold graces of his Spirit or secondly that they would adorne the Church in Gospel times not only with a greater measure of grace but also with more glorious ordinances then those carnall ordinances were under the Law according to that Isa 60.17 For brasse I will bring gold and for iron I will bring silver and for wood brasse and for stones iron or thirdly that he would raise in his Church men of eminent gifts and graces teachers and others according to that which is said of the Nazarites Lam. 4.7 Her Nazarites were purer then snow they were whiter then milk they were more ruddy in body then rubies their polishing was of Saphir The expression here used is much like that Pro. 25.11 A word fitly spoken is like apples of gold in pictures of silver Vers 12. While the King sitteth at his table c. Here the Spouse seemes to speake againe to her Bridemaides and companions as before ver 2. 5. or to the friends of her Beloved And the drift of her speech is either 1. to praise her Beloved as in the foregoing verses he had praised her and to acknowledge that all that was amiable and lovely in her had been wrought in her by him or 2. to shew that as he did highly esteeme of her so likewise she did make precious account of him and that what she had done was done to testifie her respect to him and by way of procuring his favour towards her While the King see the Note above ver 4. sitteth at his table to wit accompanied with his guests his holy Saints and servants my spikenard sendeth forth the smell thereof for the understanding whereof we must know 1. that there is in these words an allusion to a feast as the mention of the Kings sitting at his table doth evidently shew 2. That because the using of perfumes and odoriferous ointments for the refreshing and chearing their guests was in those dayes one of the chiefe civilities of their feasts and spikenard was one of the chiefe things whereof they did compose their most sweet and precious oyntments Joh. 12.3 Then took Mary a pound
c. Here Christ speakes in the praise of the Church his Spouse thereby giving her to understand that there was no love lost between him and her she did not make such precious account of him but that he made as precious account of her Concerning the Churches beauty see the Notes before ver 5. 8. Psal 45.13 Because the faithfull are by nature not faire but deformed this may be one reason amongst others why this particle behold is prefixed as by way of admiration And it is twice repeated either to assure her that it was so that though she complained of her blacknesse yet indeed she was faire or else to signifie both that she was exceeding faire wonderfull faire even to admiration as in our ordinary speech when we would affirme a man to be exceeding naught we use to say He is naught he is naught and when we would set forth a thing to be very excellent we are wont to say It is excellent it is excellent or that she was every way faire faire within and without in grace and good works faire with all variety of beauty Thou hast doves eyes The eye being one of the principall beauties of the face and the modest eye of women being most amiable in mens eyes the Bridegroome here commends his Spouse particularly for the sweetnesse of her eyes And because 1. doves have goodly and lovely eyes quick bright and piercing eyes sparkling like fire 2ly they are noted to be constantly faithfull to their mates not looking after others and 3. they are very simple harmlesse meek and gentle according to that Mat. 10.16 Be ye wise as serpents and harmlesse or simple as doves therefore Christ doth here compare the Churches eyes to doves eyes thereby intending 1. that the eye of her faith whereby she discerned spirituall and supernaturall things was a pure and chast eye in that she owned no other teacher but Christ and would not believe any other but his words only Joh. 6.68 Lord to whom shall we goe saith Peter thou hast the words of eternall life in that she looked to him only and rested upon his alone righteousnesse for life and salvation Phil. 3.9 10. and in that in all conditions she trusted in him alone and rested on his watchfull providence over her Psal 123.1 2. not seeking to idols or relying on the help of any creatures according to that Isa 17 7 8. At that day shall a man look to his maker and his eyes shall have respect to the holy One of Israel And he shall not look to the altars the work of his hands neither shall respect that which his fingers have made either the groves or the images 2. That the eye of her intention in all the service she did to God and to Christ was single and sincere not having respect to her own praise and glory or any such thing but meerly to obey and please him her love and heart being wholy set upon him and not looking with an adulterous eye to worldly things which is that singlenesse of the eye whereof Christ speakes Mat. 6.22 If therefore thine eye be single thy whole body shall be full of light and 3. that the faithfull are of a harmlesse meek and gentle spirit This I conceive is intended by commending the Church for her dove-like eyes Yet some understand it of the faithfulnesse sincerity and meeknesse of those whom God appoints to be Teachers in the Church that being to watch over their soules Heb. 13.17 are therefore as eyes to the rest of the body Vers 16. Behold thou art faire my beloved c. Here the Spouse returneth that praise of beauty to her Beloved which in the foregoing verse he had given to her It is as if she had said Am I faire yea rather thou art faire It is fitter by far that I should say so of thee in regard my beauty is nothing in comparison of thine and what is meant by the beauty of Christ see in the Note Psal 45.2 and all the beauty that I have is derived from thine I shine with thy beames and am faire meerly because of the beauty that thou hast put upon me which is that the Evangelist saith Joh. 1.16 And of his fulnesse have all we received and grace for grace and the Apostle Gal. 2.20 I live yet not I but Christ liveth in me see also 2 Cor. 3.18 Thus I conceive these words depend upon that which went before yet some think that because Christ had commended his Spouse in the last words of the foregoing verse for her chast dove-like eyes therefore she now affirmes here that his beauty did well deserve that she should look only to him and to no body else As for that which she addes concerning his pleasantnesse Behold thou art faire my beloved yea pleasant thereby is meant that his beauty was not so much terrible and majestical as sweet and lovely that as he was beautifull in himselfe so he was exceeding pleasing and amiable and delightfull to her according to that 1 Pet. 2.7 Vnto you which believe he is precious and Gal. 6.14 God forbid that I should glory save in the crosse of our Lord Jesus Christ Also our bed is green In those Eastern Countries they used beds instead of tables to eate at see the Note Esth 1.6 but rather here there is relation had to the beds whereon they used to sleep by night of which David speakes Psal 132.3 and in saying our bed is green there seemes to be an allusion to the custome of those times in adorning their Bridal-beds with garlands green boughes and herbes of sweetest savour And accordingly by our bed here is meant either the assemblies of Gods people or the holy Ordinances wherein the Church doth enjoy sweet communion with Christ the Lord Christ familiarly embracing her as his Spouse and she him and whereby she enjoyeth much sweet peace and rest Mat. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest or else the very hearts of the faithfull wherein the spirits of the faithfull doe enjoy sweet communion with the Spirit of Christ and thereby exceeding great peace of conscience And when the Church saith Also our bed is green thereby she intends either that thorough her enjoyment of Christ in his Ordinances she was in a flourishing and joyfull estate and condition the peace which this yielded her being exceeding sweet and delightfull to her or else that hereby she became very fruitfull to wit both in regard of her growth in grace and her being fruitfull in every good work Col. 1.10 which is very sweet and delightfull to all that have the Spirit of Christ 1 Thes 1.8 In every place your faith to God-ward is spread abroad and also in regard of her bringing forth children to Christ according to that 1 Cor. 4.15 In Christ Jesus I have begotten you through the Gospel see the Note also Psal 45.16 Vers 17. The beames of our house are cedar and
chaines of gold and pearle which women used to hang about their necks as their chiefest ornaments he addes these words Whereon there hang a thousand bucklers c. And by these bucklers and shields are meant either 1. the many and manifold gifts and graces wherewith God hath fitted his Ministers for the defence of his Church together with the purity of their doctrine their zeale in preaching and holinesse of life whereby the Church is very much beautified and strengthened or 2. the divine sayings that are in the Scripture the examples of the Saints in former times that are there recorded and the many precious promises which are there stored up concerning the many severall wayes of defence whereby God will surely protect his people against all dangers as by the Ministry of the Angels c. Or 3. the Worthies that through faith should be a great defence to the Church such as the Martyrs and others have been or the heroicall acts that should be done by them whereby the Church should become dreadfull even to her enemies or 4. that in the shield of faith as the Apostle calls it Eph. 6.16 there is virtually the defence of a thousand shields Vers 5. Thy two breasts are like two young roes that are twins which feed among the lilies That is In fruitfull pleasant and sweet pastures see the Note Chap. 2.16 to imply that they were little plump juicy cleare faire and pleasant to behold and they are compared to two young roes that are twins to imply that they were of the same forme size and proportion every way as like as twins use to be And now by these breasts of the Church in the beauty whereof much of the beauty of the Church is said elswhere to consist Ezek. 16.7 Thou art come to excellent ornaments thy breasts are fashioned Some againe hold that the Pastors and Teachers in the Church are meant and that with respect to their catechizing and instructing people in the Principles of Religion their feeding of the younger and weaker Christians those that are yet but babes in Christ with the sincere milk of the word 1 Pet. 2.2 according to that of the Apostle 1 Cor. 3.2 I have fed you with milk and not with meat for hitherto ye were not able to beare it and that 1 Thes 2.7 We were gentle among you even as a nurse cherisheth her children And indeed well may Ministers be tearmed the Churches Breasts because they are so affectionately desirous to nurse up those they have brought forth unto Christ As a womans breasts will ake till they be drawne so are Ministers even pained with earnest desires that people would be instructed by them in the word of life and salvation I long to see you saith the Apostle Rom. 1.11 that I may impart unto you some spirituall gift and as the more a womans breasts are sucked the more the milk encreaseth neither doth any thing sooner dry up the breasts then not giving suck so it is with Ministers the more they teach the fuller and more able they are for the work of teaching neither doth any thing sooner blast and dry up their gifts then when they are negligent in teaching And then likewise Preachers of the Gospel may well be compared to young roes because the Gospel was by those that first preached it so speedily spread in most parts of the world and to young roes that are twins c. because they are so richly furnished with gifts and graces for the work of their pastorall office and thereby such a goodly ornament to the Church and because they are of one heart and mind and doe carry on the work of the Lord unanimously delivering nothing to the people but the pure words of Christ whose lips are said to be like lilies Chap. 5.13 But then others againe understand the old and new Testament to be the two breasts of the Church which are as like as twins one to the other continually full of that sweet and saving doctrine of life and salvation so that her children may alwayes suck and be satisfied as the Prophet speakes Isa 66.11 with these breasts of her consolations and may be refreshed and nourished and grow up unto life eternall These two yea and some take these two breasts to be the two Sacraments or the Word and the Sacraments Vers 6. Vntil the day break and the shadowes flee away c. Some learned Expositors will have this to be the reply of the Spouse But unlesse there were some evident reason for it as indeed there is not considering that both the foregoing words and those likewise that follow are clearely the words of the Bridegroome I see not why these should not be taken as his words also The Spouse the Church had desired Chap. 2.17 that Christ would upon all occasions visit her in much mercy Vntil the day break and the shadowes flee away turn my beloved and be thou like a roe or a young hart upon the mountaines of Bether for which see the Notes there And therefore it seemes most probable that here Christ answers that desire of his Spouse Vntil the day break and the shadowes flee away I will get me to the mountaine of myrrh to the hill of frankincense for the understanding whereof we must know that it may well be that the Spirit of God doth here allude to certain mountains and hills that were replenished with all kinde of odoriferous trees the same perhaps which were before called the mountaines of Bether neere to which Solomon had a vineyard whether he used to retire himselfe 2. That by the mountaine of myrrhe and the hill of frankincense may be meant either 1. the Temple at Jerusalem where myrrhe and frankincense were daily offered unto the Lord which some think the more probable because the word Mor in the Hebrew which we translate myrrh may seeme to have some allusion to the Mount Moriah which might be so called at first because it was a place where much myrrh grew where it is cleare the Temple was built 2 Chron. 3.1 Or 2. the heaven of heavens and that because in this mountaine Christ is exceedingly delighted with the service that is there done him by the glorified Saints and the holy Angels or 3. the Church and kingdome of Christ upon earth whereof the Temple was a type see the Note 1 Kings 6.1 and which is called Eph. 2.21 A holy Temple unto the Lord and the holy hill of Sion see the Note Psal 2.6 where the incense of prayers and praises are continually offered unto the Lord which are acceptable unto him thorough the mediation of Christ yea where God doth continually powre forth of the graces and consolations of his Spirit by reason whereof the whole conversation of Christians doth breath forth nothing but the sweet savour of holinesse and purity which makes the Lord take exceeding great delight in them And some adde hereto that by the mountaine of myrrhe is meant the Church Catholick and by
and the smell of thine ointments then all spices Which yet are exceeding sweet and costly The meaning is that the discovery of the graces of Gods Spirit in her by the holiness of her conversation in every regard was exceeding delightfull both to God and men and that the fame thereof was spread abroad farre and neare as the Apostle saith of the Romans Your faith is spoken of thorowout the world see also 1 Thes 1.6 7 8. Vers 11. Thy lips O my Spouse drop as the honey-comb c. That is Thy speech is fluent and exceeding sweet and pleasant see the Note Pro. 16.24 And this may be meant both of those heavenly and sweet Gospel truths which the Ministers of Christ doe with all readinesse of mind impart unto the people being fully stored herewith themselves as the honey-comb is with honey they doe with all willingnesse freely impart them unto others according to that Matth. 10.8 Freely ye have received freely give as likewise the sweet and gracious speech that doth upon all occasions flow from the mouthes of Gods people in generall as in their confessions prayers and praises their holy conferences exhortations consolations c. As the words of Christ are most sweet and pleasing to the faithfull see Psal 19.10 119.10 so are the words of the faithfull also to Christ And the very same thing I conceive is intended in the following words Honey and milk are under thy tongue yet this may farther imply that their speech is also wholsome and nourishing such as may minister grace unto the hearers Eph. 4.29 being like wholsome food for the nourishing both of Christs little ones and those also that are of riper yeares and physical for the curing of the spirituall distempers of mens soules And the smell of thy garments is like the smell of Lebanon This is said because Lebanon was full of sweet odoriferous trees and all kind of sweet spices grew therein the very name of it seemes to be taken from Lebonah which in the Hebrew signifieth frankincense upon which ground also the like expression is used concerning Israel Hos 14.6 His beauty shall be as the Olive-tree and his smell as Lebanon And indeed so huge a quantity of ground as Lebanon contained being full of such odoriferous spices must needs send forth a very strong fragrant smell afarre off Now by these sweet perfumed garments of the Church may be meant 1. the imputed righteousnesse of Christ that rich robe wherewith the Church is cloathed whence is that expression Rom. 13.14 But put ye on the Lord Jesus Christ and whereby she becomes perfectly beautifull in Gods sight 2ly Those spirituall gifts and graces wherewith the Church is adorned which must needs savour of the holy Spirit of God who is the author of them and which the Apostle exhorts us to put on as so many glorious ornaments Col. 3.12 And 3. the gracious conversation of Gods people wherewith they adorne the Gospel of Christ And it may well be that in this expression here used the smell of thy garments is as the smell of Lebanon there may be an allusion to that speech of Jacob to his Sonne Gen. 27 27. See the smell of my Son is as the smell of a field which the Lord hath blessed for which see the Note as likewise Psal 45.8 Vers 12. A garden inclosed is my Sister my Spouse It is not improbable which some say that the Bridegroome in these words might have respect to the custome of Country damsels adorning themselves with plenty and variety of flowers and that having spoken in the foregoing verse of the sweet smell of his Spouses garments he takes occasion from thence to adde this expression wherein he compares her to a garden Now for the Church the Spouse of Christ she is compared to a garden to set forth 1. that she is very beautifull in regard that she is replenished with many holy men and women in severall rankes and conditions of choice and lovely spirits adorned with variety of the goodly gifts and graces of Gods Spirit which like so many goodly flowers and plants make them glorious in the eyes both of God and men as likewise in regard that all things are orderly disposed in the Church I am with you in the spirit saith the Apostle Col. 2.5 joying and beholding your order this being the great beauty of a garden when beds and borders and knots and walkeâ— are all disposed in most exquisite order 2. That there is much care used and paines taken to preserve her in her purity and beauty acording to what is required to keep a garden neate and handsome and 3ly that she is to Christ as his Eden for pleasure and delight where he loves to walke and enjoy sweet communion with his people I will walk among you saith the Lord Lev. 26.12 2 Cor. 6.16 I will dwell in them and walk in them whence it is that the Church is called Isa 62.4 Hephzibah that is my delight is in her And then againe she is compared to a garden enclosed 1. Because as gardens are lesser parcels of ground taken out and severed from some larger field so is the Church Christs little flock taken out and separated from the world for Christs peculiar service Joh. 16.19 All the world besides is as a vast wilderness full of uncleane beasts but the Church is separated from them to be Gods peculiar portion Come out from among them and be ye separate saith the Lord and I will receive you and will be a father unto you 2 Cor. 6.17 18. 2ly Because as gardens are alwayes hemmed in with some fence that beasts may not break into them and that passengers that goe by may not goe into them at their pleasure and so spoile and marre their beauty so the Church is continually secured from being defaced and defiled by the hedge of divine Providence yea and by the watchfull care which God works in the faithfull for the securing and preserving of themselves see Job 31.1 Psal 140.3 Pro. 4.23 13.3 And 3. Because this doth notably set forth the Churches spirituall chastity in that she is wholly for him alone to love worship and serve him and him only she doth not give her heart to the world or to any base and filthy lust as if she were a common into which all beasts might freely come and take their pleasure but she reserves her selfe purely for Christ according to that of the Apostle 2 Cor. 11.2 I have espoused you to one husband that I may present you as a chast virgin to Christ see the Note also Num. 24.6 A spring shut up a fountaine sealed As before the Church was compared to a garden enclosed so here 1. to a spring or a fountaine to wit either with respect to the word the doctrine of salvation those waters of the Sanctuary wherewith the Church is plentifully watered whence is that of the Prophet Isa 35.6 In the wildernesse shall waters break out and streames in
loving Titles which Christ here gives to his Church which is the maine rhetorick of his love see the Notes chap. 2.2 14. 4.7.10 That which is most observable is that Christ manifests such fervent affections to his Church notwithstanding her deadnesse and faylings and was as earnest for admission as if it had been for his own good whereas it was meerely for hers and that all this the Church alledgeth by way of condemning her selfe For my head is filled with dew and my locks with the drops of the night To wit whilst in the night season I have stood long waiting without doores in expectation of being let in by thee Some conceive that Christ doth here plead for admission by mentioning the spirituall gifts and graces that he brought along with him for his love to wit the refreshing showers of his Word and the comforting and cooling dew of his Spirit according to that of the Prophet Hos 14.5 I will be as the dew unto Israel But questionlesse as in allusion to the inconveniences that lovers undergoe whilst in cold and frosty nights they waite at the doores of their lovers in hope at last to be let in by them Christ speakes here either of the contempt and hard usage that he met with out of the Church all the world over that he was there locked out of doores and despised and that as a motive to perswade the Church to let him in or else rather of the great affronts and hard usage he underwent to wit in his servants the Ministers whilst he waited so long to bring his chosen ones unto repentance And in relating this the Spouse still seekes to aggravate her base usage of her beloved that was willing to endure so much for her sake Vers 3. I have put off my coate c This may be understood either as spoken softly to her selfe by way of arguing with her selfe why she was loth to doe what her beloved desired or else as the answer which she returned aloud to his request and that either to intimate her discontent against him for coming so unseasonably or meerely by these frivolous pretences to excuse her not coming to open the dore to him I have put off my coate how shall I put it on I have washed my feet how shall I defile them These last words are grounded upon the custome of those hot Easterne Countries where they used to goe bare legged and in a great measure bare footed and so were constantly wont to wash their feete when they went to bed both to wash off the dust and sweat and likewise to coole their feete that they might the better compose themselves to a quiet and setled rest And both clauses imply that being laid in her bed it would be too much trouble to dresse her selfe againe that she might goe to open the dore and let him in all which she still relates by way of judging her selfe for this her folly and unkindnesse Now that which is spiritually signified hereby is that when Christ calls the best to repentance to a couragious profession of the truth and to a holy Gospel-like conversation they are hardly perswaded hereto and are wont to make many vaine delayes and to pretend many foolish excuses I have put off my coate c. As if the Church had said I have put off and given over that strict and forward profession I formerly made of Religion and have laid my selfe down in the soft and warme bed of sensuall ease and security I have freed my selfe from all those griefes and feares and troubles wherewith I formerly perplexed my selfe and am quite rid of those persecutions and afflictions I formerly underwent and lie snugging covered over head and eares with worldly delights and contentments and must I againe betake my selfe to these hard duties of Christianity repentance and mortification and such like and must I againe expose my selfe to the sufferings I am now freed from to follow thee This is hard to flesh and blood Corrupt courses never want fleshly shifts and excuses see Luk. 11.7 Vers 4. My beloved put in his hand by the hole of the dore That is Because I opened not the dore to let him in my beloved assayed to open the dore himselfe namely by putting in his hand that is the finger of his hand at the key-hole or some chink or craney thereabouts or by putting in his hand at some little window or hole that was in or neare the dore that so he might lift up the latch or thrust back the lock or the bolt whereby the dore was barred against him And the spirituall meaning of this is that Christ by the effectuall motions of his Spirit conveyed secretly into the heart of his Spouse did seek to open her heart even by removing that selfe-love or that love of worldly things or any other lusts and corruptions that had been the bolt whereby her heart had been locked against him And indeed the Spirit is called in Scripture the finger of God that which in Matth. 12.28 is expressed thus If I cast out Devils by the Spirit of God in Luk. 11.20 is expressed thus If I with the finger of God cast out Devils And so likewise the hand of God as in Act. 11.21 where it is said of the Disciples that preached the Gospel that the hand that is the Spirit of the Lord was with them and a great number believed And my bowels were mooved for him That is When I saw how earnestly desirous he was to get in and how to that end he stood striving in the cold night to open the dore I was inwardly much mooved to wit with pitty and strong affection towards him and with shame and sorrow for my keeping him out so long And that which is hereby intended is that by the strong and effectuall workings of Christs Spirit in the hearts of the faithfull they are usually brought to repent of their former neglect of him and to be carried out with strong affection toward him Vers 5. I rose up to open to my beloved c. To wit as her Beloved had desired her to doe see the Notes above ver 2. Chap. 3.1 And my hands dropped with myrrhe and my fingers with sweet-smelling myrrhe upon the handles of the lock The word in the Original which we translate sweet-smelling myrrhe doth properly signifie myrrhe passing or running about so called either 1. Because the best and purest myrrhe is such as flowes freely of its own accord or 2ly Because it is such as will passe readily in way of traffique as we call that money which is no way like to be questioned currant money Gen. 23.16 Or 3. Because it was myrrhe the smell whereof would passe out and spread abroad every way Now Expositors goe two severall wayes in expounding this which the Spouse here saith concerning the dropping of her hands and fingers with myrrhe for 1. Some conceive that she would hereby set forth that to render her selfe the more
of Baptisme which is the outward seale of our Regeneration of the laver whereof it may well be said that it wanteth no liquor because from thence plenty of instruction and comfort may be fetched for poore Christians upon all occasions Thy belly is like an heap of wheat c. That is say some a stack of wheat-sheaves or rather a heap of wheat-corne that is round and rising broad beneath and narrow above And hereby is signified either 1. the Churches fruitfulnesse in regard of the multitude of children which she continually brings forth unto God in regard whereof as she may be well compared to a woman big with child Revel 12.2 whose belly may be well said to be as a heap of wheat so her numberlesse issue may also be said to be as a heap of wheat in the floore of the Church which keep close together being united together by one and the same faith and the bond of charity and love one to another And 2. The abundant provision wherewith the Church is stored for the feeding of all that belong to her charge And hence it is that some have applyed this particularly to the Lords Supper as they did that before of the Spouses navel to the Sacrament of Baptisme because this Ordinance is appointed for the strengthening of the faith of true believers As for that last clause set about with lilies some think that there is an allusion therein to the custome of making hedges about their stacks of wheat and that the intention of these words is to shew that Christians are as a heap of wheat fenced about not with briars and thornes but with lilies that is by their innocency and blamelesse conversation But I rather think that in this expression there is an allusion to a custome of adorning their heapes of new wheate in the joyfull time of harvest with flowers and garlands and that accordingly the drift of this clause is to shew either 1. That Christians are gloriously adorned with the gifts and graces of Gods Spirit or 2ly That the food of the Church is sweet and pleasant and the meanes of much spirituall joy to Gods people Because the belly is the seat of the bowels therefore some understand that which is said here of the Churches bowels of compassion and sweet tender affections which she sheweth to others in seeking their spirituall good But the former Exposition is justly preferred Vers 3. Thy two breasts are like two young Roes c. See the Note Chap. 4.5 Vers 4. Thy neck is as a tower of Ivory Some understand hereby Solomons throne of Ivory 1 Reg. 10.18 being the rather induced to think so by comparing this place with that in Neh. 8.4 where the pulpit of wood whereon the Levites expounded the Law unto the people is in the Hebrew tearmed a tower of wood But 1. Because we reade in the Scripture of Ivory houses 1 King 22.39 Amos 3.15 and of Ivory palaces Psal 45.8 And 2. Because in the following branches of this verse the comparisons that are used are taken from places that were famously known in those times I see not why it may not be very probably thought that it was some particular tower of Ivory that is here intended The Bridegroom had before compared the neck of his Spouse to the tower of David Chap. 4.4 for which see the Note there But here now to a tower of Ivory and that to shew how exceeding pure and white and smooth and bright it was And accordingly hereby is noted either the purity and glorious beauty of those graces which were before intended by the Spouses neck as faith c. or else of the persons intended thereby namely the Ministers and Governours of the Church See the Note Chap. 4.4 how pure and precious their doctrine should be and how holy and blamelesse they should be in their conversation Thine eyes like the fish-pools in Heshbon by the gate of Bathrabbim Heshbon was a goodly City in the Country of the Reubenites Numb 32.37 that was formerly the royal City of Sihon King of the Amorites Numb 21.26 and here it seems there were very goodly fish-pools that were a great ornament to this City and for the plenty and pure clearnesse of the waters and for their curious and artificial making were very famous throughout the Land of Israel and they were as is noted here by the gate of Bathrabbim which is by interpretation the gate of many so called it seems either because it was the place of Judicature or the Market place and so multitudes of people resorted thither or rather because such multitudes of people were still going in and out at this gate fetching water from these fish-pools Now to these fish-pools by the gate of Bathrabbim the Bridegroom compares his Spouses eyes as before to doves eyes Chap. 1.15 4.1 to shew how clear and bright and lovely her eyes were And if by the Churches eyes according to what is before noted in those forecited places we understand the faith and knowledge of Christians this signifieth how rich and plentifull their knowledge is how quick-sighted they are to see the truth and to look into their own and other mens actions Or if hereby we understand those that are Teachers in the Church then hereby is signified how usefull and gracefull they are to the Church they are abundantly replenished with wisdom that so the people may flock to them for instruction and counsell as men do to such pools to draw water and by them may receive clear and full satisfaction and be abundantly replenished with saving knowledge as with the waters of life Some adde that the Churches eyes are compared to these pools of Heshbon with respect to her frequent powring forth of abundant tears both for her own sinnes and the sins of others See Jer. 9.1 31.9 Zech. 12.10 And others say that the Scriptures are the Spouses eyes that are here compared to the fish-pools of Heshbon by the gate of Bathrabbim because every man may freely go to them to draw from thence of the water of life and may therein as in a glasse Jam. 1.23 discover the spots in his spirituall face and so wash them off But I take the first applications of the similitude to be farre most genuine and agreeable to the intention of the Holy Ghost Thy nose is as the tower of Lebanon which looketh toward Damascus Though there might be a tower in that house which Solomon built in or nigh unto Jerusalem which was called the house of the forrest of Lebanon 1 King 7.2 for which see the Note there yet because Lebanon was a mountain in the utmost North-border of the Land of Israel and Damascus lay North-ward from Lebanon I doubt not but that there was a tower also built by Solomon in that mountain See the Note 1 King 9.19 and that it was purposely built that it might be a watch-tower and Frontier Garrison to secure the Land against the incursions of the Syrians
people should by the sweet breathings of Gods Spirit be quickned and refreshed in the inner man Or the smell of thy nose that is that which thy nose smelleth shall be like apples thy graces and gracious conversation especially in regard of those graces for which the Spouses nose was ver 4. compared to the tower of Lebanon shall yield a sweet fragrant favour to thy selfe and consequently also both to me and others yea thou shalt perceive that the sweet savour of thy good report and fame by reason hereof is spread abroad farre and neare Thus I say I conceive the Holy Ghost doth set forth the blessed effects of Christs drawing neare to his Church here in this world though others I know take the whole verse to be a figurative expression of Christs perfect conjunction with his Church in the kingdome of heaven and the unspeakable pleasure which he will take in her there for ever and ever Vers 9. And the roof of thy mouth like the best wine c. The Spouse had formerly said of her beloved Chap. 5.16 His mouth or his palate is most sweet for which see the Note there and here now he returnes a like expression of his high esteeme of her And the roof of thy mouth like the best wine meaning that her breath or speech was exceeding sweet and delightfull And that which is spiritually intended hereby is 1. That the doctrine of the Church is sweet and pleasant to poore sinners full of spirit and life chearing and refreshing the sad hearts of Gods people like wine Pro. 31.6 see Pro. 9.2 2ly That Christ takes great delight in the faithfull dispensing of this word of his grace amongst the children of men and in the prayers and praises which they offer up to God and 3ly That the communication and speech of the faithfull is sweet and gracious and such as tends to the edifying of others like generous wine gladding the hearts of their brethren and exceeding delightfull to Christ according to that Pro. 23.16 My reins shall rejoyce when thy lips speake right things As for the following words For my beloved that goeth down sweetly it may be renderd according to the Hebrew which goeth straightly or according to righteousnesses to my beloved and they that thus reade the words understand them to be a description of the best wine much like that Pro. 23.31 When it mooveth it selfe aright for which see the Note there And indeed thus men are wont in these times to speak of wine when it lookes brisk and sparkles in the cup Ay this is right But who is meant in those words For my beloved I answer This indeed makes this place very intricate the rather because this is usually the expression which the Bride useth concerning the Bridegroom which hath made many Expositors take this whole verse as spoken by the Bride But methinks it is most evident that this with all that went before from the beginning of this Chapter is spoken by the Bridegroom in commendation of the Bride And accordingly there are three other answers given by Expositors for the resolving of this Question for 1. Some take it thus that when the Bridegroom had said The roof of thy mouth is like the best wine then the Bride interposed the following words for my beloved c. As if she had said If the roof of my mouth be like the best wine to be sure it is only so for my beloved no body else must drink or tast of it 2ly Others hold that the whole verse is spoken by the Bridegroom only in those words for my beloved he pleasantly mentions that loving expression which was so frequent in his Spouses mouth as if he had said The roof of thy mouth is like the best wine as thou usest to say for my beloved And 3ly which I like the best Others think that the meaning of the Bridegroom in these words is only this that the roof of her mouth was like that choice wine which at his banquets he used to bring forth for his choicest and best-beloved friends Every way the intent of the words is much the same namely that the doctrine of the Church is acceptable to Christ or intended for the making known of Christ or for the chearing and refreshing of the beloved members of Christ And then the last words Causing the lips of those that are asleep to speak that is an hyperbolical expression of the mighty efficacy of strong excellent wine as if one should say that such wine is able to revive a dead man or to make a mans tongue run when he is fast asleep or to make dull stupid sleepy-headed fellowes very fluent and eloquent in speaking as indeed strong wine is wont to make men talkative and to be given to babling as Solomon saith Pro. 23.29 yea to affect a kind of finenesse and eloquence in speaking Faecundi calices quem non fecere disertum I know that some by wine causing the lips of those that are asleep to speak understand wine that makes men overcome with the strength of it to speak as if they were asleep And some reade the words as they are rendered in the margin of our Bibles Causing the lips of the ancient to speak who are indeed sometimes by reason of weaknesse duller and heavier of speech But the former both translation and exposition are clearely the best To be sure such is the mighty efficacy of the doctrine of the Gospel that it will quicken those that are dead asleep in sinne and make even the tongue of the dumb sing as it is Isa 35.6 and even when Christians are most drowsie and sleepy if the word comes once to have the word of life dwell plentifully in them this will make their tongues as the pen of a ready writer their language will be holy and pious they will talke much of the things of God and of Christ and they will not be able to forbeare according to that Act. 4.20 We cannot but speak the things which we have seen and heard Vers 10. I am my beloveds and his desire is towards me As if she should have said for these are clearely the words of the Spouse I see it is so by these sweet expressions of his love which I have now heard from him I see we doe alike love one another But see the Notes Chap. 2.16 6.3 Vers 11. Come my beloved let us goe forth into the field let us lodge in the villages The Spouse speakes here after the manner of those that dwelling in the City doe sometimes walk out into the field or goe to their Country-houses to take the ayre and to take notice how the Spring comes forward and how those things they have planted there doe thrive and prosper And hereby is figuratively set forth the Churches care 1. for the propagation of the Gospel thoroughout all nations according to the commission given her Matth. 28.19 for the field is the world Matth. 13.38 2ly To visite those Churches